On the Life of Moses
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Chapter 297
297PG 44:297a
Οἷόν τι πάσχουσιν οἱ τῶν ἱππικῶν ἀγώνων φιλοθεάμονες, οἳ τοῖς παρʼ αὐτῶν σπουδαζομένοις ἐν ταῖς ἁμίλλαις τῶν δρόμων, κἂν μηδὲν προθυμίας εἰς τὸ τάχος ἐλλείπωσιν, ὅμως ὑπὸ τῆς περὶ τὴν νίκην σπουδῆς ἐπιβοῶσιν ἄνωθεν, τὸν ὀφθαλμὸν τῷ δρόμῳ συμπεριάγοντες, καὶ παρακινοῦσιν (ὥς γε νομίζουσιν) εἰς ὀξυτέραν ὁρμὴν τὸν ἡνίοχον, ἐπικλάζοντες ἅμα τοῖς ἵπποις, καὶ ἀντὶ μάστιγος τὴν χεῖρα κατʼ αὐτῶν προτείνοντές τε καὶ ἐπισείοντες· οὐχ, ὅτι τελεῖταί γινόμενα πρὸς τὴν νίκην, ταῦτα ποιοῦντες, ἀλλʼ εὐνοίᾳ
Hoion ti paschousin hoi tōn hippikōn agōnōn philotheamones, hoi tois parʼ autōn spoudazomenois en tais hamillais tōn dromōn, kan mēden prothymias eis to tachos elleipōsin, homōs hypo tēs peri tēn nikēn spoudēs epiboōsin anōthen, ton ophthalmon tǭ dromǭ symperiagontes, kai parakinousin (hōs ge nomizousin) eis oxyteran hormēn ton hēniochon, epiklazontes hama tois hippois, kai anti mastigos tēn cheira katʼ autōn proteinontes te kai episeiontes; ouch, hoti teleitai ginomena pros tēn nikēn, tauta poiountes, allʼ eunoią
What happens to the enthusiasts of horse races is something like this. Those they favour in the contests of the course may lack nothing of eagerness for speed, and yet out of zeal for victory the spectators shout from above, following the race round with their eyes; they urge the charioteer on (as they suppose) to a sharper rush, calling out to the horses as well, and stretching out and shaking their hand at them in place of a whip. They do this not because these gestures contribute anything to the victory, but out of goodwill
Chapter 299
299PG 44:300a–300d
τῇ πρὸς τοὺς ἀγωνιζομένους, φωνῇ τε καὶ σχήματι τὴν σπουδὴν ὑπὸ προθυμίας ἐπισημαίνοντες· τοιοῦτόν τί μοι δοκῶ καὶ αὐτὸς ποιεῖν ἐπὶ σοῦ, φίλων μοι καὶ ἀδελφῶν τιμιώτατε, ὅτι σου κατὰ τὸ τῆς ἀρετῆς στάδιον καλῶς ἐναγωνιζομ-ένου τῷ θείῳ δρόμῳ, καὶ πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως πυκνοῖς τε καὶ κούφοις συντεινομένου τοῖς άλμασιν, ὑποφωνῶ τε καὶ ἐπισπεύδω, καὶ ἐπιτείνειν τῇ σπουδῇ τὸ τάχος διακελεύομαι. Ποιῶ δὲ ταῦτα, οὐκ ἀλόγῳ τινὶ προθυμίᾳ πρὸς τοῦτο φερόμενος, ἀλλʼ ὼς άγαπητῷ τέκνῳ καθʼ ήδονὴν χαριζόμενος. Τῆς γὰρ ἐπιστολῆς, ἦν πρώην διεπέμψω, ταύτην άπαγγελλούοης τὴν αἴτησιν, τὸ γενέσθαι σοί τινα παρʼ ήμῶν ὐποθήκην είς τὸν τέλειον βίον· πρέπειν ᾠήθην παρασχεῖν ’ ἄλλο μὲν σοί τι χρήσιμον ἐκ τῶν λεγομένων ῖσως οὐδὲν, τοῦτο δὲ πάντως οὐκ ἄχρηστον, τὺ γενέσθαι σοὶ τῆς εὐπειθείας ὑπόδειγμα. Εἰ γάρ ἡμεῖς, oi τοσούτων ψυχῶν ἐν πατέρων τάξει προτεταγμένοι, πρέπειν οἰόμεθα τῇ πολιᾷ ταύτῃ, νεότητος σωφρονούσης ἐπίταγμα δέχεσθαι, πολλῴ μᾶλλον είκός ἐστιν ἐν σοὶ κρατυνθῆναι τὸ τῆς εὐπειθείας κατόρθωμα πρὸς ὑπακοὴν ἑκούσιον διʼ ἡμῶν παιδοτριβηθείσης σοι τῆς νεότητος. Καὶ ταῦτα μὲν είς τοσοῦτον. Ἐγχειρητέον δὲ ήδη τῷ προκειμένῳ, Θεὸν καθηγεμόνα ποιησαμένοις τοῦ λόγου. Ἐπεζήτησας, ὦ φίλη κεφαλὴ, ὑπογραφῆναί σοι παρʼ ήμῶν, τίς ὁ τέλειός ἐστι βίος· δηλαδὴ πρὸς τοῦτο βλέπων, ὡς εἰπερ εὐρεθείη τῷ λόγῳ τὸ σπουδαζόμενον, μετενεγκεῖν είς τὸν ῐδιον βίον τὴν ὑπὸ τοῦ λόγου μηνυθεῖσαν χάριν. Ἐγὼ δὲ ἐν ἀμφοτέροις ἐπίσης ἀμηχανῶ· τό τε γάρ περιλαβεῖν λόγῳ τὴν τελειότητα, καὶτὸ ἐπὶ τοῦ βίου δεῖ· ξαι ὅπερ ἂν ό λόγος κατανοήσῃ, ὑπὲρ τὴν ἐμὴν δύνα· μιν ἑκάτερον τούτων εἷναί φημι. Τάχα δὲ οὐκ ἐγὼ μόνος, ἀλλὰ καὶ πολλοὶ τῶν μεγάλων τε καὶ κατʼ ἀρετὴν προεχόντων, ἀνέφικτον. αὐτοῖς εἶναι τὸ τοιοῦτον ὁμολογήσουσιν. Ὠς δʼ ἂν μὴ δοκοίην, κατὰ τὸν Ψαλμῳδὸν είπεῖν, ἐκεῖ φοβεῖσθαι φόβον, ὅπου οὐκ ἐστι φόβος ο σαφέστερον, ὃ βούλομαι, παραστήσω σοι. Ἥ τελειότης ἐπὶ μὲν τῶν ἄλλων ἁπάντων, ὅσα τῇ αἰσθήσει μετρεῖται, πέρασί τισιν ὡρισμένοις διαλαμβάνεται, οἷον ἐπὶ τοῦ ποσοῦ. τοῦ τε συνεχοῦς καὶ τοῦ διωρισμένου. Πᾶν γὰρ τὸ ἐν ποσότητι μέτρον, ίδίοις τισὶν ὅροις ἐμπεριέχεται ο καὶ ὁ πρὸς τὸν πῆχυν, ἢ τὴν τοῦ ἀριθμοῦ δεκάδα βλέπων, οῐὸε τὺ ἀπό τινος ἀρξάμενον, καὶ είς τὶ καταλῆξαν, ἐν ᾧ ἐστι τὺ τέλειον ἔχειν. Ἐπὶ δὲ τῆς ἀρετῆς παρὰ τοῦ Ἀποστόλου ἕνα τελειότητος ὅρον ἐμάθομεν, τδ μὴ ἔχειν αύτὴν ὅρον. ’0 γὰρ πολὺς ἐκεῖνος καὶ ὑῂλὸς τὴν διάνοιαν, ό θεῖος Ἀπόστολος, διὰ τῆς ἀρετῆς τρέχων, οὐδέποτε τοῖς ἔμπροσθεν ἐπεκτεινόμενος ἔληξεν· οὐδὲ γὰρ ἀσφαλὴς αὐτῷ ῆν ή τοῦ δρόμου στάσις. Διὰ τί; Ὅτι πᾶν ἀγαθὸν τῇ ἑαυτοῦ φύσει ὅρον οὐκ ἔχει, τῇ δὲ τοῦ ἐναντίου παραθέσει ὁρίζεται ο ὡς ἡ ζωὴ, τῷ θανάτῳ· καὶ τὸ φῶς, τῷ σκότει ’ καὶ πᾶν ὅλως ἀγαθὸν εἰς πάντα τὰ τοῖς ἀγαθοῖς ἐκ τοῦ ἐναντίου νοού- ’ μενα, λήγει. Ὠς γὰρ τὸ τῆς ζωῆς τέλος ἁρχὴ θανατου ἐστὶν ’ οὕτω καὶ τοῦ κατʼ ἀρετὴν δρόμου ή στάσις
tę̄ pros tous agōnizomenous, phōnę̄ te kai schēmati tēn spoudēn hypo prothymias episēmainontes; toiouton ti moi dokō kai autos poiein epi sou, philōn moi kai adelphōn timiōtate, hoti sou kata to tēs aretēs stadion kalōs enagōnizom-enou tǭ theiǭ dromǭ, kai pros to brabeion tēs anō klēseōs pyknois te kai kouphois synteinomenou tois almasin, hypophōnō te kai epispeudō, kai epiteinein tę̄ spoudę̄ to tachos diakeleuomai. Poiō de tauta, ouk alogǭ tini prothymią pros touto pheromenos, allʼ ōs agapētǭ teknǭ kathʼ ēdonēn charizomenos. Tēs gar epistolēs, ēn prōēn diepempsō, tautēn apangellouoēs tēn aitēsin, to genesthai soi tina parʼ ēmōn ypothēkēn eis ton teleion bion; prepein ǭēthēn paraschein ’ allo men soi ti chrēsimon ek tōn legomenōn isōs ouden, touto de pantōs ouk achrēston, ty genesthai soi tēs eupeitheias hypodeigma. Ei gar hēmeis, oi tosoutōn psychōn en paterōn taxei protetagmenoi, prepein oiometha tę̄ polią tautę̄, neotētos sōphronousēs epitagma dechesthai, pollǭ mallon eikos estin en soi kratynthēnai to tēs eupeitheias katorthōma pros hypakoēn hekousion diʼ hēmōn paidotribētheisēs soi tēs neotētos. Kai tauta men eis tosouton. Encheirēteon de ēdē tǭ prokeimenǭ, Theon kathēgemona poiēsamenois tou logou. Epezētēsas, ō philē kephalē, hypographēnai soi parʼ ēmōn, tis ho teleios esti bios; dēladē pros touto blepōn, hōs eiper euretheiē tǭ logǭ to spoudazomenon, metenenkein eis ton idion bion tēn hypo tou logou mēnytheisan charin. Egō de en amphoterois episēs amēchanō; to te gar perilabein logǭ tēn teleiotēta, kaito epi tou biou dei; xai hoper an o logos katanoēsę̄, hyper tēn emēn dyna; min hekateron toutōn heinai phēmi. Tacha de ouk egō monos, alla kai polloi tōn megalōn te kai katʼ aretēn proechontōn, anephikton. autois einai to toiouton homologēsousin. Ōs dʼ an mē dokoiēn, kata ton Psalmǭdon eipein, ekei phobeisthai phobon, hopou ouk esti phobos o saphesteron, ho boulomai, parastēsō soi. Hē teleiotēs epi men tōn allōn hapantōn, hosa tę̄ aisthēsei metreitai, perasi tisin hōrismenois dialambanetai, hoion epi tou posou. tou te synechous kai tou diōrismenou. Pan gar to en posotēti metron, idiois tisin horois emperiechetai o kai ho pros ton pēchyn, ē tēn tou arithmou dekada blepōn, oioe ty apo tinos arxamenon, kai eis ti katalēxan, en hǭ esti ty teleion echein. Epi de tēs aretēs para tou Apostolou hena teleiotētos horon emathomen, td mē echein autēn horon. ’0 gar polys ekeinos kai hyę̄los tēn dianoian, o theios Apostolos, dia tēs aretēs trechōn, oudepote tois emprosthen epekteinomenos elēxen; oude gar asphalēs autǭ ēn ē tou dromou stasis. Dia ti? Hoti pan agathon tę̄ heautou physei horon ouk echei, tę̄ de tou enantiou parathesei horizetai o hōs hē zōē, tǭ thanatǭ; kai to phōs, tǭ skotei ’ kai pan holōs agathon eis panta ta tois agathois ek tou enantiou noou- ’ mena, lēgei. Ōs gar to tēs zōēs telos harchē thanatou estin ’ houtō kai tou katʼ aretēn dromou ē stasis
toward the contestants, signalling their zeal by voice and gesture. Something of this kind I seem to be doing myself in your case, most honoured of my friends and brothers. While you are competing well in the stadium of virtue in the divine race and straining with rapid, light leaps toward the prize of the upward call, I call out to you, urge you on, and bid you increase your speed with zeal. I do this not because I am carried along by some unreasoning eagerness, but to give pleasure to a beloved child. For since the letter you sent recently made this request, that some counsel on the perfect life be given you by us, I thought it right to provide it. Perhaps nothing else in what is said will be useful to you, but this at least will certainly not be useless: that it becomes for you an example of ready obedience. For if we, who have been set over so many souls in the rank of fathers, think it fitting for these grey hairs to accept the command of a sober youth, it is much more fitting that the achievement of obedience be strengthened in you, since your youth was trained by us to willing obedience. So much for that. We must now take up the task before us, making God the guide of our discourse. You asked, dear friend, that we sketch for you what the perfect life is, evidently with this in view: that if what you are seeking should be found by our discourse, you might carry over into your own life the grace the discourse has disclosed. But I am equally at a loss on both counts. To grasp perfection in a discourse, and to show in one’s life whatever the discourse perceives — each of these, I say, is beyond my power. And perhaps not I alone: many of the great, and of those eminent in virtue, will confess that such a thing is beyond their reach. But so that I may not seem, as the Psalmist says, “to fear with fear where there is no fear,” I will set out for you more clearly what I mean. In all other things that are measured by the senses, perfection is bounded by certain fixed limits, as in the case of quantity, both continuous and discrete. For every measure of quantity is enclosed by its own limits; whoever looks at a cubit or at the number ten knows that it began from one point and ended at another, and in this its perfection consists. But in the case of virtue we have learned from the Apostle that its one limit of perfection is to have no limit. For that great and lofty-minded man, the divine Apostle, running through virtue, never ceased “straining forward to what lies ahead”; for a halt in the race was not safe for him. Why? Because every good, by its own nature, has no limit; it is bounded only by the presence of its opposite, as life is by death and light by darkness. In general, every good comes to an end in the things understood as the opposite of the good. For as the end of life is the beginning of death, so also the halting of the race of virtue
Chapter 301
301PG 44:301a–301d
τοι ἀρχὴ τοῦ κατὰ κακίαν γίνεται δρόμου. Οὐκοῦν οὑ διεψεύσθη ό λόγος ἡμῖν, ἀμήχανον ἐπὶ τῆς ἀρετῆς εἶναι τὴν τῆς τελειότητος περίληψιν λέγων ο ἐδείχθη γοῦν ὅτι τὸ διαλαμβανόμενον πέρασιν, ἀρετὴ οὐκ ἐστιν. Ἐπεὶ δὲ καὶ τοῖς μετιοῦσι τὸν κατʼ ἀρετὴν βίον, ἀδύνατον εἶναι εἷπον τδ ἐπιβῆναι τῆς τελειότητος· οὓτως δ λόγος καὶ περὶ τούτου σαφηνισθήσεται. Τὸ πρώτως καὶ κυρίως ἀγαθὸν, οὗ ἡ φύσις ἀγαθότης ἐστὶν, αὐτὸ τδΘείον, ὅ τί ποτε τῇ φύσει νοεῖται, τοῦτο καὶ ἔστι καὶ ὀνομάζεται. Ἐπεὶ οὖν οὐδεὶς ἀρετῆς ὅρος, πλὴν κακίας, ἐδείχθη, ἀπαράδεκτον δὲ τοῦ ἐναντίου τὸ Θεῖονο ἀόριστος ἀρα καὶ ἀπεράτωτος ἡ θεία φύσις καταλαμβἀνεται. Ἀλλά μὴν δ τὴν ἀληθῆ μετιὼν ἀρετὴν, οὑδὲν ἕτερον ἢ Θεοῦ μετέχει · διότι αὑτός ἐστιν ὴ παντελὴς ἀρετή. Ἐπεὶ οὖν τὸ τῇ φύσει καλὸν, ἐπιθυμητὸν είς μετουσίαν πάντως ἐστὶ τοῖς γινώσκουσι, τοῦτο δὲ ὅρον οὑκ ἔχει · ἀναγκαίως καὶ ἡ τοῦ μετέχοντος ἐπιθυμία τῷ ἀορίστῳ συμπαρατείνουσα, στάσιν οὑκ εχει. Οὐκοῦν ἄπορόν ἐστι παντάπασι τοῦ τελείου τυχεῖνο διότι ἡ τελειότης, καθὼς εἴρηται, ὅροις οὑ διαλαμβάνεται · τῆς δὲ ἀρετῆς εἷς ὅρος ἐστὶ, τὸ ἀόριστον. Πῶς οὖν ἄν τις ἐπὶ τὸ ζητούμενον φθάσειε πέρας, οὑχ εὑρίσκων τὸ πέρας; Οὐ μὴν ἐπειο δὴ καθόλου τὸ ζητούμενον ἄληπτον ὁ λόγος ὑπέδειξεν, ἀμελητέον ἂν εἴη τῆς ἐντολῆς τοῦ Κυρίου, ἥ φησι · ι Γίνεσθε τέλειοι, ὡς ό Πατὴρ ὑμῶν ὁ οὐρά. νιος τέλειός ἐστιν. ι Ἐπὶ γὰρ τῶν φύσει καλῶν, κᾶν μὴ τοῦ παντὸς τυχεῖν δυνατὸν ᾖ, τὸ καὶ μὴ τοῦ μέ·ρους ἀποτυχεῖν, κέρδος ἃν εἴη μέγα τοῖς γε νοῦν ἔχουσι. Πᾶσαν τοίνυν ὲπῶεικτέον σπουδὴν, μὴ παντελῶς ἐκπεσεῖν τῆς ἐνδεχομένης τελειότητος ο ἀλλά το· σοῦτον ἀπʼ αὐτῆς κτήσασθαι, ὅσον ἂν ίδεῖν τοῦ ζητουμένου χωρήσωμεν. Τάχα γὰρ τὸ οὑτως ἔχειν, ὡς ἀεὶ θέλειν έν τῷ καλῷ τὸ πλέον ἔχειν, ή τῆς ἀνθρωπίνης φύσεως τελειότης ἐστί. Δοκεῖ δέ μοι καλῶς ἔχειν τῇ Γραφῇ περὶ τούτου συμβούλῳ χρήσασθαι. Φησὶ γάρ που διὰ τῆς Ἥσαῖου προφητείας ἡ θεία φωνή· ι Ἐμβλέψατε είς Ἀβραὰμ τὸν πατέρα ὑμῶν, καὶ είς Σὰῤραν τὴν ὠδίνουσαν ὑ μᾶς.» Ταῦτα γὰρ πάντως ὁ λόγος τοῖς ἔξω τῆς ἀρετῆς πλανωμένοις διακελεύεται, ἵνα, καθάπερ οί ὲν πελάγει τῆς εὐθείας τοῦ λιμένος παρ· ενεχθέντες, κατὰ τὸ φανὲν σημεῖον τῆς πλάνης ἐαυτοὺς ἐπανάγουσιν, ἢ πυρσὸν ἰδόντες ἀπὸ ὕψους αίρόο μενον, ἢ κορυφήν τινος ἀκρωρείας ἀναφανεῖσαν, τὺν αὐτὸν τρόπον τοὺς ἀκυβερνήτῳ τῇ διανοίᾳ κατά τὴν τοῦ βίου θάλασσαν πλανωμένους, τῷ κατὰ τὴν Σάρραν καὶ Ἀβραὰμ ὑποδείγματι πάλιν κατευθύνῃ πρὸς τὸν λιμένα τοῦ θείου θελήματος. Ἐπειδὴ γὰρ πρὸς -τδ θῆλύ τε καὶ ἄρρεν ἡ ἀνθρωπίνη μεμέρισται φύσις, καὶ ἀμφοτέροις ἐπίσης κατʼ ἐξουσίαν ἡ πρὸς ἀρετὴν καὶ κακίαν αἵρεσις πρόκειται · διὰ τοῦτο ἐκατέρῳ τμήματι τὸ κατάλληλον τῆς ἀρετῆς ὑπόδειγμα παρά τῆς θείας προεδείχθη φωνῆς, ἵνα πρὸς τὸ συγγενὲς ἑκάτεροι βλέποντες, πρὸς μὲν τὸν Ἀβραὰμ οί ἄνδρες, πρὸς δὲ τὴν Σάρραν τὺ ἕτερον μέρος, ἀμφότεροι διὰ τῶν οἰκείων ὑποδειγμάτων πρὸς τὸν κατʼ ἀρετὴν βίον διευθύνοιντο. Ἴσως δʼ ἂν τοίνυν ἐξαρκέτοι
toi archē tou kata kakian ginetai dromou. Oukoun hou diepseusthē o logos hēmin, amēchanon epi tēs aretēs einai tēn tēs teleiotētos perilēpsin legōn o edeichthē goun hoti to dialambanomenon perasin, aretē ouk estin. Epei de kai tois metiousi ton katʼ aretēn bion, adynaton einai heipon td epibēnai tēs teleiotētos; houtōs d logos kai peri toutou saphēnisthēsetai. To prōtōs kai kyriōs agathon, hou hē physis agathotēs estin, auto tdTheion, ho ti pote tę̄ physei noeitai, touto kai esti kai onomazetai. Epei oun oudeis aretēs horos, plēn kakias, edeichthē, aparadekton de tou enantiou to Theiono aoristos ara kai aperatōtos hē theia physis katalambanetai. Alla mēn d tēn alēthē metiōn aretēn, houden heteron ē Theou metechei ; dioti hautos estin ē pantelēs aretē. Epei oun to tę̄ physei kalon, epithymēton eis metousian pantōs esti tois ginōskousi, touto de horon houk echei ; anankaiōs kai hē tou metechontos epithymia tǭ aoristǭ symparateinousa, stasin houk echei. Oukoun aporon esti pantapasi tou teleiou tycheino dioti hē teleiotēs, kathōs eirētai, horois hou dialambanetai ; tēs de aretēs heis horos esti, to aoriston. Pōs oun an tis epi to zētoumenon phthaseie peras, houch heuriskōn to peras? Ou mēn epeio dē katholou to zētoumenon alēpton ho logos hypedeixen, amelēteon an eiē tēs entolēs tou Kyriou, hē phēsi ; i Ginesthe teleioi, hōs o Patēr hymōn ho oura. nios teleios estin. i Epi gar tōn physei kalōn, kan mē tou pantos tychein dynaton ę̄, to kai mē tou me;rous apotychein, kerdos han eiē mega tois ge noun echousi. Pasan toinyn epōeikteon spoudēn, mē pantelōs ekpesein tēs endechomenēs teleiotētos o alla to; souton apʼ autēs ktēsasthai, hoson an idein tou zētoumenou chōrēsōmen. Tacha gar to houtōs echein, hōs aei thelein en tǭ kalǭ to pleon echein, ē tēs anthrōpinēs physeōs teleiotēs esti. Dokei de moi kalōs echein tę̄ Graphę̄ peri toutou symboulǭ chrēsasthai. Phēsi gar pou dia tēs Hēsaiou prophēteias hē theia phōnē; i Emblepsate eis Abraam ton patera hymōn, kai eis Sarran tēn ōdinousan hy mas.» Tauta gar pantōs ho logos tois exō tēs aretēs planōmenois diakeleuetai, hina, kathaper oi en pelagei tēs eutheias tou limenos par; enechthentes, kata to phanen sēmeion tēs planēs eautous epanagousin, ē pyrson idontes apo hypsous airoo menon, ē koryphēn tinos akrōreias anaphaneisan, tyn auton tropon tous akybernētǭ tę̄ dianoią kata tēn tou biou thalassan planōmenous, tǭ kata tēn Sarran kai Abraam hypodeigmati palin kateuthynę̄ pros ton limena tou theiou thelēmatos. Epeidē gar pros -td thēly te kai arren hē anthrōpinē memeristai physis, kai amphoterois episēs katʼ exousian hē pros aretēn kai kakian hairesis prokeitai ; dia touto ekaterǭ tmēmati to katallēlon tēs aretēs hypodeigma para tēs theias proedeichthē phōnēs, hina pros to syngenes hekateroi blepontes, pros men ton Abraam oi andres, pros de tēn Sarran ty heteron meros, amphoteroi dia tōn oikeiōn hypodeigmatōn pros ton katʼ aretēn bion dieuthynointo. Isōs dʼ an toinyn exarketoi
becomes the beginning of the race of vice. So our discourse did not speak falsely when it said that a grasp of perfection is impossible in the case of virtue; for it has been shown that what is enclosed by limits is not virtue. And since I said that for those who pursue the life of virtue it is impossible to arrive at perfection, the discourse will make this clear as well. The Good in the first and proper sense, whose nature is goodness, is the Divine itself: whatever it is understood to be by nature, that it both is and is named. Since, then, it has been shown that virtue has no limit except vice, and the Divine does not admit its opposite, the divine nature is apprehended as unlimited and boundless. But whoever pursues true virtue participates in nothing other than God, because he himself is complete virtue. Since, then, what is beautiful by nature is altogether desirable to those who know it, that they may share in it, and this has no limit, of necessity the desire of the one who participates, stretching out along with the unlimited, has no halt. It is therefore wholly impossible to attain perfection, because perfection, as has been said, is not enclosed by limits, and the one limit of virtue is the unlimited. How then could anyone reach the limit he seeks when he cannot find the limit? Yet because the discourse has shown that what is sought is altogether beyond grasp, we must not on that account neglect the Lord’s commandment, which says, “Be perfect, as your heavenly Father is perfect.” For in things that are good by nature, even if one cannot attain the whole, not to miss a part is a great gain for those who have sense. We must therefore show every zeal not to fall wholly short of the perfection that is possible, but to acquire as much of it as we are able to see of what we seek. For perhaps the perfection of human nature is just this: to be so disposed as always to want to have more in the good. It seems right to me to take Scripture as our counsellor on this. For the divine voice says somewhere through the prophecy of Isaiah, “Look to Abraham your father, and to Sarah who bore you in travail.” The Word gives this command to those who wander outside virtue. Those at sea who have been carried off the straight course to the harbour bring themselves back from their wandering by a sign that comes into view, when they see a beacon raised on a height or the peak of some mountain appearing. In the same way the Word, by the example of Sarah and Abraham, steers back to the harbour of the divine will those who wander with an unpiloted mind on the sea of life. For since human nature is divided into female and male, and the choice of virtue or of vice lies equally within the power of both, the divine voice for this reason displayed to each part the example of virtue suited to it, so that each, looking to its own kind — the men to Abraham, the other part to Sarah — might be directed by the examples proper to them toward the life of virtue. Perhaps, then, it would suffice
Chapter 303
303PG 44:304a–304b
τειε καὶ ἡμῖν ἑνός τινος τῶν κατὰ τὸν βίον εὐδοκίμων ἡ μνή μη τὴν τοῦ πυρσοῦ χρείαν πληρῶσαι, καὶ ὑποδεῖξαι, πῶς ἐστι δυνατὸν τῷ ἀκλύστῳ τῆς ἀρετῆς λιο μένι τήν ψυχὴν καθορμίσαι, μηδαμοῦ ταῖς τοῦ βίον ζάλαις ἐγχειμασθεῖσαν, μηδέ κατὰ τὰς ἐπαλλήλους τῶν παθῶν τρικυμίας τῷ βυθῷ τὴς κακίας ἒνναυατή· σασαν. Τάχα γὰρ καὶ τούτου χάριν ή τῶν ὑψηλῶν ἐκείων πολιτεία διʼ ἀκριβείας ἱστόρηται, ὡς ἂν διὰ τῆς ὦν προκατωρθωκότων μιμήσεως ὁ ἐφεξῆς βίος πρὸς τὸ ἀγαθὸν ἀπευθύνοιτο. Τί οὖν, ἐρεῖ τιςζ εί μήτε ίαλδαῖος ἐγὼ, ὥσπερ ὁ Ἀβραὰμ μνημονεύεται, μήτε Β πῆς θυγατρὸς τοῦ Αἰγυπτίου τρόφιμος, ὡς περὶτοῦ ιίωῡσέως ό λόγος κατέχει, μηδόλως ἐν τοῖς τοιούτοις πρὸς τινὰ τῶν ἀρχαίων ἔχων τι κατὰ τὸν βίον κατάλιηλον · πῶς είς τὴν αὐτὴν τάξιν ἐνὶ τούτων ἐμαυτὸν καταστήσω, μὴ ἔχων ὅπως τὸν τοσοῦτον ἁφεστῶτδ διὰ τῶν ἐπιτηδευμάτων μιμήσωμαις Πρὸς ὃν ἐροῦμεν, ὅτι οὔτε τῷ Χαλδαῖον εῖναι κακίαν ἢ ἀρετὴν κρίο νομεν · οὒτε τῇ ἐν Αἰγύπτῳ ζωῇ, οὔτε τῇ ἐν Βαβυλῶνι διατριβῇ, τοῦ βίου τις τοῦ κατʼ ἀρετήν ἐξοικίξεται · οὐδʼ αὖ πάλιν ὲν τῇ Ἰουδαίᾳ [μόνον] γνωστὸς ὁ Θεδς τοῖς ἀξίοις γίνεται · οὐδὲ Σιὼν, κατὰ τὴν πρόχειρον ἔννοιαν, τὸ θεῖόν ἐστιν οἰκητήριον · ἀλλά τινος λεπτοτέρας ἡμῖν χρεία τῆς διανοίας, καὶ ὀξυτέρας τῆς ὅψεως, ὡς διϊδεῖν ἐκ τῆς ἱστορίας, ποίων Χαλδαίων ἦ Λίγυπτίων πόρρω γενόμενοι, καὶ ποίας Βαβυλωνίων αἰχμαλωσίας ἀπολυθέντες, τοῦ μακαριστοῦ βίου ἐπιβησόμεθα. Μωῦσῆς τοίνυν ἡμῖν είς ὑπόδειγμα βίου προτεθήτω τῷ λόγῳ · οὗ τὸν βίον πρῶτον ἐν ἐπιδρομῇ διελθόντες, καθὼς παρὰ τῆς θείας φωνῆς μεμαθήκαμεν, οὕτω τὴν πρόσφορον τῇ ἱστορία διάνοιαν είς ἀρετῆς ὑποθήκην ἀναζητήσομεν, διʼ ἧς τὸν τέλειον ὡς ἐν ἀνθρώποις βίον ἐπιγνωσόμεθα. Λέγεται τοίνυν ὁ Μωῦσῆς τεχθῆναι μὲν, ὅτε ζωογονεῖσθαι τὸ ἄρρεν ἐν τοῖς τικτομένοις ὁ τοῦ τυράννου νόμος διεκώλυε, προλαβεῖν δὲ τῇ χάριτι πᾶσαν τήν ἀπὶ τοῦ χρόνου γινομένην συνεισφοράν· καὶ εὐθὺς ἀπὸ σπαργάνων ἀστεῖος ὀφθεὶς, ὄκνον ἐμποιῆσαι τοῖς γεννησαμένοις, θανάτῳ τὸν τοιοῦτον ἐξαφανίσαι. Εἶθʼ ὡς ὑπερίσχυεν ἡ ἀπειλὴ τοῦ τυράννου, μὴ ἁπλῶς ἐῤῥιφῆναι τῷ ῥείθρῳ τοῦ Νείλου, ἀλλʼ ἐντεθέντα κιβωτῷ τινι, ἀσφάλτῳ καὶ πίσσῃ κατὰ τὰς ἁρμονίας διαχρισθείσῃ, οὕτω δοθῆναι τῷ ῥεύματι (τοῦτο γὰρ οἱ διʼ ἐπιμελείας τὰ κατʼ αὐτὸν ἱστορήσαντες διηγήσαντο) ° θείας δέ τινος δυνάμεως τὴν κιβωτὸν κυβερνώσης, ἐπί τινα η κατὰ τὸ πλάγιον ὄχθην ἐξορμισθῆναι, αὐτομάτως τῆς κιβωτοῦ κατʼ ἐκεῖνο τὸ μέρος ὑπὸ τῆς φορᾶς τῶν κυμάτων ἐκκυμανθείσης. Τῆς δὲ θυγατρὸς τοῦ βασιλέως ἐπιούσης κατὰ τοὺς λειμῶνας τῇς ὄχθης ἐκεί· νης, ἔτυχεν ή κιβωτὸς ἐπωκείλασα, εὕρεμα γενέσθαι τῇ βασιλίδι, βρεφικῶς ἐμβοήσας τῇ λάρνακιο ὀφθεὶς δὲ μετὰ τῆς ἐπιφαινομένης αύτῷ χάριτος. εὐθὺς οἰκειώσασθαι διʼ εὐνοίας τὴν βασιλίδα, καὶ είς
teie kai hēmin henos tinos tōn kata ton bion eudokimōn hē mnē mē tēn tou pyrsou chreian plērōsai, kai hypodeixai, pōs esti dynaton tǭ aklystǭ tēs aretēs lio meni tēn psychēn kathormisai, mēdamou tais tou bion zalais encheimastheisan, mēde kata tas epallēlous tōn pathōn trikymias tǭ bythǭ tēs kakias ennauatē; sasan. Tacha gar kai toutou charin ē tōn hypsēlōn ekeiōn politeia diʼ akribeias historētai, hōs an dia tēs ōn prokatōrthōkotōn mimēseōs ho ephexēs bios pros to agathon apeuthynoito. Ti oun, erei tisz ei mēte ialdaios egō, hōsper ho Abraam mnēmoneuetai, mēte B pēs thygatros tou Aigyptiou trophimos, hōs peritou iiōyseōs o logos katechei, mēdolōs en tois toioutois pros tina tōn archaiōn echōn ti kata ton bion kataliēlon ; pōs eis tēn autēn taxin eni toutōn emauton katastēsō, mē echōn hopōs ton tosouton haphestōtd dia tōn epitēdeumatōn mimēsōmais Pros hon eroumen, hoti oute tǭ Chaldaion einai kakian ē aretēn krio nomen ; oute tę̄ en Aigyptǭ zōę̄, oute tę̄ en Babylōni diatribę̄, tou biou tis tou katʼ aretēn exoikixetai ; oudʼ au palin en tę̄ Ioudaią [monon] gnōstos ho Theds tois axiois ginetai ; oude Siōn, kata tēn procheiron ennoian, to theion estin oikētērion ; alla tinos leptoteras hēmin chreia tēs dianoias, kai oxyteras tēs hopseōs, hōs diïdein ek tēs historias, poiōn Chaldaiōn ē Ligyptiōn porrō genomenoi, kai poias Babylōniōn aichmalōsias apolythentes, tou makaristou biou epibēsometha. Mōysēs toinyn hēmin eis hypodeigma biou protethētō tǭ logǭ ; hou ton bion prōton en epidromę̄ dielthontes, kathōs para tēs theias phōnēs memathēkamen, houtō tēn prosphoron tę̄ historia dianoian eis aretēs hypothēkēn anazētēsomen, diʼ hēs ton teleion hōs en anthrōpois bion epignōsometha. Legetai toinyn ho Mōysēs techthēnai men, hote zōogoneisthai to arren en tois tiktomenois ho tou tyrannou nomos diekōlye, prolabein de tę̄ chariti pasan tēn api tou chronou ginomenēn syneisphoran; kai euthys apo sparganōn asteios ophtheis, oknon empoiēsai tois gennēsamenois, thanatǭ ton toiouton exaphanisai. Eithʼ hōs hyperischyen hē apeilē tou tyrannou, mē haplōs errhiphēnai tǭ rheithrǭ tou Neilou, allʼ entethenta kibōtǭ tini, asphaltǭ kai pissę̄ kata tas harmonias diachristheisę̄, houtō dothēnai tǭ rheumati (touto gar hoi diʼ epimeleias ta katʼ auton historēsantes diēgēsanto) ° theias de tinos dynameōs tēn kibōton kybernōsēs, epi tina ē kata to plagion ochthēn exormisthēnai, automatōs tēs kibōtou katʼ ekeino to meros hypo tēs phoras tōn kymatōn ekkymantheisēs. Tēs de thygatros tou basileōs epiousēs kata tous leimōnas tę̄s ochthēs ekei; nēs, etychen ē kibōtos epōkeilasa, heurema genesthai tę̄ basilidi, brephikōs emboēsas tę̄ larnakio ophtheis de meta tēs epiphainomenēs autǭ charitos. euthys oikeiōsasthai diʼ eunoias tēn basilida, kai eis
for us too that the memory of some one of those renowned for their lives should serve as a beacon and show how it is possible to bring the soul to anchor in the calm harbour of virtue, never storm-tossed by the squalls of life nor shipwrecked in the deep of vice by the successive breakers of the passions. Perhaps it is for this very reason that the way of life of those lofty men has been recorded with exactness: that by imitating those who succeeded before, later lives might be directed toward the good. “What then,” someone will say, “if I am neither a Chaldean, as Abraham is recorded to have been, nor brought up by the Egyptian’s daughter, as the account has it of Moses, and have nothing at all in my life that corresponds in such matters to any of the ancients? How shall I place myself in the same rank as one of them, when I have no way of imitating in my pursuits one so far removed?” To him we shall say that we do not judge vice or virtue by being a Chaldean; no one is exiled from the life of virtue by living in Egypt or dwelling in Babylon; nor again is God known to the worthy in Judea [only], nor is Zion, in the obvious sense, the dwelling place of the Divine. We need a subtler understanding and keener sight to discern from the history from what kind of Chaldeans or Egyptians we must get far away, and from what kind of Babylonian captivity we must be set free, if we are to attain the most blessed life. Let Moses, then, be set before us in our discourse as an example of life. We shall first go through his life in outline, as we have learned it from the divine voice; then we shall seek the meaning that fits the history, as counsel for virtue, and through it we shall come to know the perfect life, as far as is possible among human beings. Moses, then, is said to have been born when the tyrant’s law forbade the males among those born to be kept alive. But by grace he outran all the contribution that time brings; and appearing comely from his very swaddling clothes, he made his parents shrink from doing away with such a child by death. Then, when the tyrant’s threat prevailed, he was not simply thrown into the stream of the Nile, but was placed in an ark daubed at its joints with bitumen and pitch and so given to the current (so those who recorded his story with care have related). A divine power steered the ark, and it came to anchor on a bank to one side, washed ashore at that spot of its own accord by the movement of the waves. When the king’s daughter came to the meadows of that bank where the ark had run aground, he became the princess’s find, crying out like an infant in the chest. Seen with the grace that shone on him, he at once won the princess’s goodwill and was taken
Chapter 305
305PG 44:305a–305d
υἰῡῦ τάξιν ἀναληφθῆναι. ’Δποστραφεὶς δέ φυσικῶς τὴν ἀλλόφυλον θηλὴν, ἐπινοίᾳ τινὸς τῶν πρὸς γένους οἰκείων, ἀνατραφῆναι τῷ μητρῴῳ μαζῷ ο ἐκβὰς δὲ ἤδη τὴν ἡλικίαν τῶν παίδων ἐν βασιλικῇ τῇ τροφῇ, καὶ παιδευθεὶς τὴν ἔξωθεν παίδευσιν, δ δόξης ἐνομίζετο παρά τοῖς ἔξωθεν, οὐχ εἵλετο ἔτι καταδέξασθαι τὴν σεσοφισμένην ἐκείνην ὁμολογεῖν μητέρα, ᾗπερ εἰς υίοῦ τάξιν εἰσεποιήθη, ἀλλὰ ἐπὶ τὴν κατὰ φύσιν ἐπανελθεῖν πάλιν, καὶ τοῖς ὁμοφύλοις ἐγκαταμιχθῆναι. Μάχης δέ συστάσης Ἑβραίῳ τινὶ πρὸς Αἰγύπτιον, συμμαχῆσαί τε τῷ οἰκείῳ, καὶ ἀνελεῖν τὸν ἀλλόφυλον. Εἶτα συμπλακέντων ἀλλήλοις Ἐβραίων δύο τινῶν, καταστέλλειν ἐν αὐτοῖς τὴν φιλονεικίαν πειρᾶσθαι. Συμβουλεύσας καλῶς ἔχειν, ἀδελφοὺς ὄντας, μὴ θυμὸν διαιτητὴν ποιεῖσθαι τῶν ἀμφισβητημάτων, τὴν φύσιν, Ἀπωσθεὶς δὲ παρά τοῦ πρὸς ἀδικίαν βλέποντος, ἀφορμὴν τῆς μείζονος φιλοσοφίας τὴν ἀτιμίαν ταύτην ποιήσασθαι· καὶτῆς μετά τῶν πολλῶν σιʼνδιαγωγῆς πόρρω γενόμενος, ἰδιάσαι τῷ μετά ταῦτα βίῳ, κηδεύσας τινὶ τῶν ἀλλοφύλων, ἀνδρὶ διορατικῷ τοῦ βελτίονος, καὶ κρίνειν ἢθη τε καὶ βίον ἀνθρώπων ἐπεσκεμμὲνῳ, ὃς διὰ μιᾶς πράξεως, λέγω δὴ τῆς κατά τῶν ποιμένων ὁρμῆς, ἐνιδὼν τοῦ νέου τὴν ἀρετὴν, ὅπως οὐ πρὸς οἰκεῖον βλέπων κέρδος, τοῦ δικαίοις θυσίαν ἐφῆκε τὸν καταθύμιόν μετιέναι βίον. Τῷ δὲ ῆν ὁρειός τε καὶ ίδιάζουσα ή ζωὴ, πάσης ἀγοραίου τύρβης ἀπηλλαγμένη, ἐν τῇ τῶν προβάτων ἐπιμελείᾳ κατά τὴν ἔρημον ἰδιάζοντι. Χρόνου δὲ διαγεγονότος ἐν τῷ τοιούτῳ τῆς ζωῆς εἴδει, φησιν ἡ ἰστορία, φοβερὰν γενέσθαι αὑτῷ θεοφάνειαν, ἐν σταθηρᾷ μεσημβριᾳ, φωτὸς ἐτέρου ὑπὲρ τδ ἡλιακὸν φῶς τὰς ὄψεις περιαστράψαντος. Τὸν δὲ ξενισθέντα τῷ ἀήθει τῆς θέσις, ἀναβλέψαι τε πρὸς τὸ ὅρος, καὶ ἰδεῖν θάμνον, ἀφʼ οὗ πυροειδῶς τδ φέγγος ἐξήπτετο, τῶν δὲ κλάδων τοῦ θάμνου καθάπερ ἐν δρόσῳ τῇ φλογὶ συναναθαλλόντων, εἰπεῖν ταῦτα τὰ ῥήματα πρὸς ἑαυτὸν ἐκεῖνον, ὅτι «Διαβἀςὸψομαι τὸ μέγα ὅραμα τοῦτο.›Εἰπόντα δὲ, μηκέτι μόνοις τοίς ὀφθαλμοῖς τὸ θαῦμα τοῦ φωτὸς δέξασθαι · ἀλλʼ δ πάντων ἐστὶ παραδοξότατον, τὸ καὶ τὴν ἀκοὴν ταῖς ἀκτῖσι τοῦ φέγγους ἐναυγασθῆναι. Πρὸς γὰρ ἀμφοτέρας τὰς αἰσθήσεις ἡ τοῦ φωτὸς με· ρισθεῖσα χάρις, τάς μὲν ὁψεις ταῖς τῶν ἀκτίνων μαρμαρυγαῖς περιηύγαζε, τὴν δὲ ἀκοὴν τοῖς ἀκηράτοις δόγμασιν έφωταγώγει. Κωλύει γοῦν ἡ τοῦ φωτὸς ἐκείνου φωνὴ προσβῆναι τῷ δρει τὸν Μωῦσέαλτοῖς νεκροῖς ὑποδήμασι βεβαρημένον, ἀλλʼ ἐκλύσαντα τῶν ποδῶν τὸ ὑπόδημα, οὕτω τῆς γῆς ψαύειν ἐκείνης, ὅση τῷ θείῳ φωτὶ κατελάμπετο. Ἐπὶ τούτοις (χρὴ γὰρ οῐμαι μὴ λίαν ἐμβραδύνειν τῇ ψιλῇ τοῦ ἀνδρὸς ιστορίᾳ, τοῖς λόγοις, ὡς ἀν καὶ τῶν προκειμένων ἔχοιντο) … τῇ ὀφθείσῃ θεοφανείᾳ. ῥύσασθαι τὸ ὁμόφυλον τῆς δουλείας τῶν Αἰγυπτίων προστάσσεται. Καὶ ὡς ἂν μάλιστα μάθοι τὴν ἐγγινομένην αὐτῷ θεόθεν ἰσχὺν, ἐκ τῶν ἐν χερσὶ ποιεῖται τὴν πεῖραν θείῳ
uiyy taxin analēphthēnai. ’Dpostrapheis de physikōs tēn allophylon thēlēn, epinoią tinos tōn pros genous oikeiōn, anatraphēnai tǭ mētrǭǭ mazǭ o ekbas de ēdē tēn hēlikian tōn paidōn en basilikę̄ tę̄ trophę̄, kai paideutheis tēn exōthen paideusin, d doxēs enomizeto para tois exōthen, ouch heileto eti katadexasthai tēn sesophismenēn ekeinēn homologein mētera, hę̄per eis uiou taxin eisepoiēthē, alla epi tēn kata physin epanelthein palin, kai tois homophylois enkatamichthēnai. Machēs de systasēs Hebraiǭ tini pros Aigyption, symmachēsai te tǭ oikeiǭ, kai anelein ton allophylon. Eita symplakentōn allēlois Ebraiōn dyo tinōn, katastellein en autois tēn philoneikian peirasthai. Symbouleusas kalōs echein, adelphous ontas, mē thymon diaitētēn poieisthai tōn amphisbētēmatōn, tēn physin, Apōstheis de para tou pros adikian blepontos, aphormēn tēs meizonos philosophias tēn atimian tautēn poiēsasthai; kaitēs meta tōn pollōn siʼndiagōgēs porrō genomenos, idiasai tǭ meta tauta biǭ, kēdeusas tini tōn allophylōn, andri dioratikǭ tou beltionos, kai krinein ēthē te kai bion anthrōpōn epeskemmenǭ, hos dia mias praxeōs, legō dē tēs kata tōn poimenōn hormēs, enidōn tou neou tēn aretēn, hopōs ou pros oikeion blepōn kerdos, tou dikaiois thysian ephēke ton katathymion metienai bion. Tǭ de ēn horeios te kai idiazousa ē zōē, pasēs agoraiou tyrbēs apēllagmenē, en tę̄ tōn probatōn epimeleią kata tēn erēmon idiazonti. Chronou de diagegonotos en tǭ toioutǭ tēs zōēs eidei, phēsin hē istoria, phoberan genesthai hautǭ theophaneian, en stathērą mesēmbrią, phōtos eterou hyper td hēliakon phōs tas opseis periastrapsantos. Ton de xenisthenta tǭ aēthei tēs thesis, anablepsai te pros to horos, kai idein thamnon, aphʼ hou pyroeidōs td phengos exēpteto, tōn de kladōn tou thamnou kathaper en drosǭ tę̄ phlogi synanathallontōn, eipein tauta ta rhēmata pros heauton ekeinon, hoti «Diabasopsomai to mega horama touto.›Eiponta de, mēketi monois tois ophthalmois to thauma tou phōtos dexasthai ; allʼ d pantōn esti paradoxotaton, to kai tēn akoēn tais aktisi tou phengous enaugasthēnai. Pros gar amphoteras tas aisthēseis hē tou phōtos me; ristheisa charis, tas men hopseis tais tōn aktinōn marmarygais periēugaze, tēn de akoēn tois akēratois dogmasin ephōtagōgei. Kōlyei goun hē tou phōtos ekeinou phōnē prosbēnai tǭ drei ton Mōysealtois nekrois hypodēmasi bebarēmenon, allʼ eklysanta tōn podōn to hypodēma, houtō tēs gēs psauein ekeinēs, hosē tǭ theiǭ phōti katelampeto. Epi toutois (chrē gar oimai mē lian embradynein tę̄ psilę̄ tou andros istorią, tois logois, hōs an kai tōn prokeimenōn echointo) … tę̄ ophtheisę̄ theophaneią. rhysasthai to homophylon tēs douleias tōn Aigyptiōn prostassetai. Kai hōs an malista mathoi tēn enginomenēn autǭ theothen ischyn, ek tōn en chersi poieitai tēn peiran theiǭ
into the rank of a son. But he turned away by nature from the foreign breast, and through the device of one of his kin he was nursed at his mother’s breast. When he had passed the age of childhood, brought up in royal fashion and educated in the learning from outside, which was held in esteem by those outside, he no longer chose to acknowledge that artificial mother by whom he had been adopted into the rank of son, but returned again to his natural mother and mingled with those of his own race. When a fight arose between a Hebrew and an Egyptian, he fought on the side of his kinsman and killed the foreigner. Then, when two Hebrews were grappling with each other, he tried to calm the quarrel between them, advising that it was right for them, being brothers, to make not anger but nature the arbiter of their disputes. Rejected by the one who was intent on wrongdoing, he made this dishonour the occasion of a higher philosophy. Withdrawing far from the company of the many, he lived in solitude for the rest of his life, having married into the family of a foreigner, a man who discerned what is better and was practised in judging the characters and lives of human beings. From a single deed — I mean his attack on the shepherds — this man saw the young man’s virtue, how, looking not to his own gain, … he allowed him to pursue the life he desired. His life was spent in the mountains and in solitude, free from all the turmoil of the marketplace, as he lived alone in the desert tending the sheep. When time had passed in this kind of life, the history says, a fearful theophany came to him at high noon, a light other than and beyond the light of the sun flashing about his eyes. Astonished at the unusual sight, he looked up to the mountain and saw a bush from which the radiance blazed like fire, while the branches of the bush flourished in the flame as if in dew; and he said these words to himself: “I will go over and see this great sight.” When he had said this, he no longer received the wonder of the light with his eyes alone, but — what is most paradoxical of all — his hearing too was lit by the rays of the radiance. For the grace of the light was divided between both senses: it lit up his sight with the flashing of its rays and led his hearing into the light with pure teachings. The voice from that light forbids Moses to approach the mountain while weighed down by dead sandals, but bids him loose the sandal from his feet and so touch that ground which was lit by the divine light. After this (for I think we must not linger too long over the bare history of the man, so that our discourse may keep to its purpose), … by the theophany he had seen, he is commanded to rescue his kinsmen from slavery to the Egyptians. And so that he might best learn the strength that was coming to him from God, he makes a trial with what was in his hands at the divine
Chapter 307
307PG 44:308a–308d
προστάγματι. ἸΙ δέ πεῖρα ἦν αὕτη · Ῥάὸδος ἐκπεσοῦσα τῆς χειρὸς, ὲψυχώθη. καί ζῶον ἐγένετο (δράκων δὲ τὸ ζῶον ἦν) · καὶ πάλιν ὑπὸ τῆς χειρὸς ἀναληφθεῖσα, ὅπερ ἦν πρὸ τῆς θηριὼσεως, ἐκεῖνο ἐγένετο. Καὶ ἡ τῆς χειρὸς ἐπιφάνεια, νῦν μὲν προεληθεῖσα τοῦ κόλπου, εἰς χιόνος μετεΜιήθη λευκότητα, πάλιν δὲ εἵσω τοῦ αὑτοῦ γενομένη, ἐπὶ τὴν ἰδίαν ἐπανέρχεται φύσιν. Κατιόντος δέ τοῦ Μωσέως ἐπὶ τὴν Δίγυπτον, καὶ συνεπαγομένου τὴν γαμετὴν τὴν ἀλλόφυλον, καὶ τοὺς ἀπʼ ἐκείνης αὐτῷ γεγονότας παῖδας, ὅτε τις καὶ ἄγγελος αὺτῷ συναντῆσαι λέγεται, τὸν περὶ τοῦ Θανάτου φόὸον ἐπάγων, ὃν ἡ γυνὴτῴ αἵματι τῆς περιτομῆς τοῦ παιδὸς ἱλεώσατο · τότε συντυχία γίνεται τοῦ Ἀαρὼν,καίαὺτοῦ θεόθεν παρορμηθέντος πρὸς τὴν συνάντησιν. Εἶτα παρʼ ἀμφοτέρων ὁέν Αἰγύπτῳ λαὸς εἰς ἐκκλησίαν κοινὴν συναγείρεται, καὶ ἡ τῆς δουλείας ἀπαλλαγὴ τοῖς πεπονηκόσιν ἤδη τῇ κακοπαθείᾳτῶν ἔργων πε ριαγγέλλεται, καὶ πρὸς αὐτὸν τὸν τύραννον ό παρὰ τούτου γίνεται λόγος. ’Λγανάκτησις ἐπὶ τούτοις τοῦ τυράννου, κατά τε τῶν ἐπιστατούντων τοῖς ἔργοις, καὶκατὰ τῶν Ἰσραηλιτῶν αὐτῶν. μείζων ἢ πρότερον · καί ό τῆς πλινθείας φόρος ἐπαύξεται,καὶ ἐπιπονώτερον τὸ ἐπίταγμα καταπέμπεται, ού τῷ πηλῷ μόνῳ κακοπαθούντων, ἀλλὰ καὶ πε ρὶ τὸ άχυρόν τε καὶ τὴν καλάμην ταλαιπωροῦντων. Τοῦ δέ Φαραὼ (τοῦτο γάρ ἦν ὄνομα τῷ τυράννῳ τῶν Αἰγυπτίων) τοῖς θεόθεν παρʼ αὐτοῦ γενομένοις σημείοις άντισοφιστεύειν διά τῆς τῶν γοήτων μαγγανείας ἐπιχειροῦντος, ὅτε πάλιν τοῦ Μωῦσέως ἐν ὀφθαλμοῖς τῶν Αἰγυπτίων τὴν ῥάδδον ἑαυτοῦ Θηριώσαντος, τὸ ίσον ἐνομίσθη θαυματοποιεῖν ἡ γοητεία ἐν ταῖς τῶν μάγων ῥάβδοις. Καὶ ἠλέγχθη διὰ τῆς ἐνεργείας τὸ σόφισμα δείξαντος τοῦ δράκοντος τοῦ ἐκ τῆς Μωῦσέως ῥάβδου μεταδληθέντος ἐκ τοῦ διαφαγεῖν τὰ γοητικὰ ξύλα, τοῦς δφεις δῆθεν, ὅτι Τῇ γάρ αὐτῇ δυνάμει, κατά τὸν αὑτὸν καὶ χρόνον καὶ τόπον, τό τε ἁτακτοῦν ἐκολάζετο, καὶ ἀπαθὲς διέο μενε τὸ κακίας ἐλεύθερον. Πάσης γὰρ τότε τῆς τῶν ὑδάτων φύσεως κατὰ τὴν Αἴγυπτον τῷ προστάγματι Μωῦσέως είς αἷμα τραπείσης, ὡς καὶ τοὺς ἰχθύας, εἰς σαρκώδη παχύτητα τοῦ ὓδατος μετατεθέντος, διαφθαρῆναι, τοῖς Ἑβραίοις ἀρυομένοις μόνοις ὕδωρ τὸ αἷμα ἦν. Ὅθεν ἔσχε καὶ ἡ μαγγανεία καιρὸν ἐν τῷ παρὰ τοῖς Ἐδραίοις εὑρισκομένῳ ὕδατι τὸ αἱματῶδες εἶδος παρασοφίσασθαι. Ὡσαύτως καὶ τῶν βατράχων ἐφερψάντων τῇ Αἰγύπτῳ κατὰ τὸ ἀθρόον (ὧν ἡ γένεο σις οὐκ ἀκολουθίᾳ τινὶ φύσεως νενομισμένῃ πρὸς τοσοῦτον ἐχέθη πλῆθος ·, ἀλλʼ αὐτὸ τὸ πρόσταγμα, τῆς τῶν βατράχων συστάσεως τὴν ἀναφανεῖσαν τότε τοῦ ζώου φύσιν ὲκαινοτόμησε) τὸ μὲν Αἰγύπτιον ἅπαν τοῖς θηρίοις τούτοις κατά τάς οἰκήσεις στενοχωρούμενον κατεφθείρετο ο τῶν δὲ Ἐβραίων τῆς ἀηδίας ταύτης ἐκαθάρευενὴ ζωή. Οὕτωςό ἀὴρ τοῖς Δίγυσιτίοις
prostagmati. II de peira ēn hautē ; Rhaodos ekpesousa tēs cheiros, epsychōthē. kai zōon egeneto (drakōn de to zōon ēn) ; kai palin hypo tēs cheiros analēphtheisa, hoper ēn pro tēs thēriōseōs, ekeino egeneto. Kai hē tēs cheiros epiphaneia, nyn men proelētheisa tou kolpou, eis chionos meteMiēthē leukotēta, palin de heisō tou hautou genomenē, epi tēn idian epanerchetai physin. Kationtos de tou Mōseōs epi tēn Digypton, kai synepagomenou tēn gametēn tēn allophylon, kai tous apʼ ekeinēs autǭ gegonotas paidas, hote tis kai angelos autǭ synantēsai legetai, ton peri tou Thanatou phooon epagōn, hon hē gynētǭ haimati tēs peritomēs tou paidos hileōsato ; tote syntychia ginetai tou Aarōn,kaiautou theothen parormēthentos pros tēn synantēsin. Eita parʼ amphoterōn hoen Aigyptǭ laos eis ekklēsian koinēn synageiretai, kai hē tēs douleias apallagē tois peponēkosin ēdē tę̄ kakopatheiątōn ergōn pe riangelletai, kai pros auton ton tyrannon o para toutou ginetai logos. ’Lganaktēsis epi toutois tou tyrannou, kata te tōn epistatountōn tois ergois, kaikata tōn Israēlitōn autōn. meizōn ē proteron ; kai o tēs plintheias phoros epauxetai,kai epiponōteron to epitagma katapempetai, ou tǭ pēlǭ monǭ kakopathountōn, alla kai pe ri to achyron te kai tēn kalamēn talaipōrountōn. Tou de Pharaō (touto gar ēn onoma tǭ tyrannǭ tōn Aigyptiōn) tois theothen parʼ autou genomenois sēmeiois antisophisteuein dia tēs tōn goētōn manganeias epicheirountos, hote palin tou Mōyseōs en ophthalmois tōn Aigyptiōn tēn rhaddon heautou Thēriōsantos, to ison enomisthē thaumatopoiein hē goēteia en tais tōn magōn rhabdois. Kai ēlenchthē dia tēs energeias to sophisma deixantos tou drakontos tou ek tēs Mōyseōs rhabdou metadlēthentos ek tou diaphagein ta goētika xyla, tous dpheis dēthen, hoti Tę̄ gar autę̄ dynamei, kata ton hauton kai chronon kai topon, to te hataktoun ekolazeto, kai apathes dieo mene to kakias eleutheron. Pasēs gar tote tēs tōn hydatōn physeōs kata tēn Aigypton tǭ prostagmati Mōyseōs eis haima trapeisēs, hōs kai tous ichthyas, eis sarkōdē pachytēta tou hydatos metatethentos, diaphtharēnai, tois Hebraiois aryomenois monois hydōr to haima ēn. Hothen esche kai hē manganeia kairon en tǭ para tois Edraiois heuriskomenǭ hydati to haimatōdes eidos parasophisasthai. Hōsautōs kai tōn batrachōn epherpsantōn tę̄ Aigyptǭ kata to athroon (hōn hē geneo sis ouk akolouthią tini physeōs nenomismenę̄ pros tosouton echethē plēthos ;, allʼ auto to prostagma, tēs tōn batrachōn systaseōs tēn anaphaneisan tote tou zōou physin ekainotomēse) to men Aigyption hapan tois thēriois toutois kata tas oikēseis stenochōroumenon katephtheireto o tōn de Ebraiōn tēs aēdias tautēs ekathareuenē zōē. Houtōso aēr tois Digysitiois
command. The trial was this: a rod fell from his hand, came alive, and became an animal (the animal was a serpent); and when it was taken up again by the hand it became what it had been before it turned into a beast. And the skin of his hand, when brought out of his bosom, was changed to the whiteness of snow; put back inside again, it returned to its own nature. As Moses was going down to Egypt, bringing with him his foreign wife and the children she had borne him, an angel is said to have met him, bringing the fear of death, which the woman appeased with the blood of her child’s circumcision. Then the meeting with Aaron takes place, he too having been moved by God to come to meet him. Then the people in Egypt are gathered by both of them into a common assembly; deliverance from slavery is proclaimed to those already worn out by the hardship of their labours; and Moses addresses the tyrant himself. Upon this the tyrant’s anger against both the overseers of the works and the Israelites themselves grows greater than before. The tribute of bricks is increased and a more toilsome order is sent down, so that they suffered not only over the clay but laboured also over the straw and stubble. Pharaoh (this was the name of the Egyptians’ tyrant) tried to counter with sophistry, through the trickery of sorcerers, the signs that came from God by Moses’ hand. When Moses again, before the eyes of the Egyptians, turned his rod into a beast, the sorcery was thought to work the same wonder with the rods of the magicians. But the sophistry was exposed by the event itself: the serpent changed from Moses’ rod showed it by devouring the sorcerers’ sticks, the supposed snakes … For by the same power, at the same time and in the same place, the disorderly was punished, and what was free of vice remained unharmed. When the whole nature of the waters throughout Egypt was turned into blood at Moses’ command, so that even the fish perished as the water was changed into a fleshy thickness, for the Hebrews alone the blood they drew was water. This gave the sorcery its opportunity to counterfeit the bloody appearance in the water found among the Hebrews. Likewise when frogs crept over Egypt all at once (their generation was not poured out in such numbers by any customary sequence of nature, but the command itself made new the nature of the creature that then appeared, beyond the ordinary formation of frogs), all of Egypt was distressed and ruined in its dwellings by these creatures, while the life of the Hebrews stayed clean of this unpleasantness. So too the air, for the Egyptians,
Chapter 309
309PG 44:309a–309d
μὲν ὀὐδεμίαν νυκτὸς καὶ ἡμέρας παρεῖχε διάκρισιν, έν ὁμοίῳ διαμενόντων τῷ ζόφῳ ο τοῖς δὲ Ἑβραίοις οὐδὲν ὲν τούτοις ὲκαινοτομεῖτο παρὰ τὸ σύνηθες. Καὶ τἆλλα πάντα, κατὰ τὸν αὐτὸν τρόπον ο ή χάλαζα, τὸ πῦρ, αἱ φλυκτίδες, οἰ σκνίπες, αί κυνόμυιαι. τῶν ἀκρίδων τὸ νέφος, κατὰ μὲν τῶν Αἰγυπτίων ἕκαστον, καθὸ πέφυκεν, ἐνήργει · οἱ δὲ Ἑβραῖοι φήμαις καὶ διηγήμασι τὸ τῶν συνοικούντων πάθος ἐγίνωσκον, οὐδεμίαν έν ἑαυτοῖς προσβολὴν τῶν τοιούτων δεχόμενοι. Εἶτα τῶν πρωτοτόκων ό ὄλεθρος ἀκριβεστέραν ἐποίει τοῦ Ἐβραίου πρὸς τὸν Αίγύπτιον τήν διάκρισιν τῶν μὲν ἐπὶ τῇ τῶν φιλτάτων ἀπωλείᾳ συγχεομένων τοῖς θρήνοις, τῶν δὲ ὲν ἠσυχίᾳ πάσῃ καὶ ἀσφαλείᾳ διαμενόντων · οἷς ή σωτηρία τῇ προσχύσει τοῦ αἵματος κατησφαλίσθη κατὰ πᾶσαν εἴσοδον, ἕκατέρωθεν τῶν σταθμῶν μετὰ τῆς ὲπεζευγμένης αὐτοῖς φλιᾶς κατασημανθέντων διὰ τοῦ αἵματος. Ἐ πὶ τούτοις τῶν Αἰγυπτίων ἐπὶ τῇ τῶν πρωτοτόκων συμφορᾷ βεβλημένων, καὶ καθʼ ἑαυτὸν ἑκάστου, καὶ κοινῇ πάντων ὀλοφυρομένων τά πάθη· καθηγεῖται τῆς ἐξόδου τοῖς Ἰσραηλίταις ό Μωῦσῆς, προπαρασκευάν σας αὐτοὺς, ἐπὶ σχήματι χρήσεως μεθʼ ἑαυτῶν τὸν τῶν Αἰγυπτίων πλοῦτον ἀνακομίσασθαι. Καὶ τριῶν ἡμερῶν ὁδὸν ἔξω τῆς Αἰγύπτου γεγενημένων, πάλιν φησὶν ή ἱστορία, χαλεπὸν ποιήσασθαι τὸν Αίγύπτιον, τὺ μὴ παραμεῖναι τῇ δουλείᾳ τὸν Ἰσραήλ ο καὶ πολεμι- ‘ κῶς ἅπαν συσκευάσαντα τὸ ὑπήκοον, διὰ τῆς ίππικῆς δυνάμεως ἐπιδραμεῖν τῷ λαῷ. Τὸν δὲ θεασάμενον τὴν τῶν ἵππων τε καὶ τῶν ὅπλων παρασκευὴν, ἀπειροπόλεμον ὄντα, καὶ τῶν τοιούτων θαυμάτων άγύμναστον, εὐθὺς καταπλαγῆναι τῷ φόβῳ, καὶ κατὰ τοῦ Μωῦσέως συνίστασθαι. Ὅτε καὶ τὸ παραδοξότατον περὶ τοῦ Μωῦσέως ή ἱστορία λέγει, διχῇ ταῖς ὲνεργείαις διατεμνόμενον, τῇ μὲν φωνῇ καὶ τῷ λόγῳ παραθαρσύνειν τε τοὺς Ἰσραηλίτας, καὶ τὰς ἀγαθάς Ιίρδς ταύτηνναὺτός τε βλέπων ό Μωῦσῆς, καλ τὸν λαὸν ἀκολουθεῖν τῷ φαινομένῳ διδάξας -ὲπειδιί κατὰ τὸ Ἐρυθραῖον ἐγένοντο πέλαγος, ἐκεῖ τῆς νεφέλης πρὸς τήν πορείαν καθηγουμένης, πανστρατιᾷ τῶν Αἰγυπτίων τὸν λαὸν ὲκ τῶν κατόπιν zu» κλωσαμένων, οὐδεμιᾶς αὐτοῖς οὐδαμόθεν τῶν δεινῶν φυγῆς περιούσης, πολεμίων καὶ ὓδατος κατὰ τὸ μέσον ἀπειλημμένοις ο τότε, τὸ πάντων ἀπιστότατον, θείᾳ δυνάμει παρορμηθεὶς ό Μωῦσῆς κατειρέ γάσατο. Προσεγγίσας γάρ κατὰ τὴν ὴῖόνα τῷ ὕδατι, πλήσσει τῇ ῥάβδῳ τὸ πέλαγος ο τὸ δὲ πρὸς τὴν πληγὴν ύπεσχίζετο. Καὶ καθάπερ ἐπὶ τῆς ὑέλου πέφυκε
men oudemian nyktos kai hēmeras pareiche diakrisin, en homoiǭ diamenontōn tǭ zophǭ o tois de Hebraiois ouden en toutois ekainotomeito para to synēthes. Kai talla panta, kata ton auton tropon o ē chalaza, to pyr, hai phlyktides, oi sknipes, ai kynomuiai. tōn akridōn to nephos, kata men tōn Aigyptiōn hekaston, katho pephyken, enērgei ; hoi de Hebraioi phēmais kai diēgēmasi to tōn synoikountōn pathos eginōskon, oudemian en heautois prosbolēn tōn toioutōn dechomenoi. Eita tōn prōtotokōn o olethros akribesteran epoiei tou Ebraiou pros ton Aigyption tēn diakrisin tōn men epi tę̄ tōn philtatōn apōleią syncheomenōn tois thrēnois, tōn de en ēsychią pasę̄ kai asphaleią diamenontōn ; hois ē sōtēria tę̄ proschysei tou haimatos katēsphalisthē kata pasan eisodon, hekaterōthen tōn stathmōn meta tēs epezeugmenēs autois phlias katasēmanthentōn dia tou haimatos. E pi toutois tōn Aigyptiōn epi tę̄ tōn prōtotokōn symphorą beblēmenōn, kai kathʼ heauton hekastou, kai koinę̄ pantōn olophyromenōn ta pathē; kathēgeitai tēs exodou tois Israēlitais o Mōysēs, proparaskeuan sas autous, epi schēmati chrēseōs methʼ heautōn ton tōn Aigyptiōn plouton anakomisasthai. Kai triōn hēmerōn hodon exō tēs Aigyptou gegenēmenōn, palin phēsin ē historia, chalepon poiēsasthai ton Aigyption, ty mē parameinai tę̄ douleią ton Israēl o kai polemi- ‘ kōs hapan syskeuasanta to hypēkoon, dia tēs ippikēs dynameōs epidramein tǭ laǭ. Ton de theasamenon tēn tōn hippōn te kai tōn hoplōn paraskeuēn, apeiropolemon onta, kai tōn toioutōn thaumatōn agymnaston, euthys kataplagēnai tǭ phobǭ, kai kata tou Mōyseōs synistasthai. Hote kai to paradoxotaton peri tou Mōyseōs ē historia legei, dichę̄ tais energeiais diatemnomenon, tę̄ men phōnę̄ kai tǭ logǭ paratharsynein te tous Israēlitas, kai tas agathas Iirds tautēnnautos te blepōn o Mōysēs, kal ton laon akolouthein tǭ phainomenǭ didaxas -epeidii kata to Erythraion egenonto pelagos, ekei tēs nephelēs pros tēn poreian kathēgoumenēs, panstratią tōn Aigyptiōn ton laon ek tōn katopin zu» klōsamenōn, oudemias autois oudamothen tōn deinōn phygēs periousēs, polemiōn kai hydatos kata to meson apeilēmmenois o tote, to pantōn apistotaton, theią dynamei parormētheis o Mōysēs kateire gasato. Prosengisas gar kata tēn ēiona tǭ hydati, plēssei tę̄ rhabdǭ to pelagos o to de pros tēn plēgēn ypeschizeto. Kai kathaper epi tēs hyelou pephyke
gave no distinction between night and day, since they remained in the same gloom, while for the Hebrews nothing in this respect changed from the usual. All the rest acted in the same way: the hail, the fire, the boils, the gnats, the dog-flies, the cloud of locusts each worked on the Egyptians according to its nature, while the Hebrews knew the sufferings of their neighbours only by report and story, receiving no assault of such things themselves. Then the destruction of the firstborn made the distinction between Hebrew and Egyptian sharper still. The one were overwhelmed with lamentation at the loss of their dearest, while the others remained in all quiet and safety; their salvation was secured by the pouring of blood at every entrance, the doorposts on either side, together with the lintel joined to them, being marked with the blood. Upon this, while the Egyptians lay stricken by the calamity of their firstborn and lamented their sufferings each by himself and all together, Moses leads the Israelites out in the exodus, having prepared them beforehand to carry off with them the wealth of the Egyptians under the guise of a loan. When they had gone three days’ journey out of Egypt, the history says again, the Egyptian took it hard that Israel did not remain in slavery; he equipped all his subjects for war and attacked the people with his cavalry. When the people saw the array of horses and arms, being without experience of war and unused to such sights, they were at once stricken with fear and rose up against Moses. Here the history says the most paradoxical thing about Moses, that he was divided in two in his activity: by voice and word he encouraged the Israelites and … good … Moses himself looking to this, and having taught the people to follow what appeared. When they came to the Red Sea, with the cloud leading the way, the Egyptians with their whole army surrounded the people from behind; no escape from danger was left them anywhere, caught as they were between enemies and water. Then, moved by divine power, Moses accomplished the most incredible thing of all. Approaching the water at the shore, he strikes the sea with his rod, and at the blow it split open. And as happens with glass
Chapter 311
311PG 44:312a–312d
δη γίνεσθαι, εἰ κατά τι μέρος αὐτῆς ἀρχὴν ὴρἧξις λάβῃ, κατʼ εὐθεῖαν πρὸς τὸ ἕτερον διεξέρχεται πέρας · οὑτω παντὸς τοῦ πελάγους ἐκείνου, κατὰ τὸ ἄκρον ὑπορραγέντος τῇ ῥάβδῳ, ἐπὶ τὴν ἀντικειμένην ὄχθην καὶ ἡτῶν κυμάτων ῥῆξις ἐπέρασε. Καὶ κατα· βὰς ἐπὶ τὸ βάθος ὁ Μωῦσῆς, καθʼ δ διετμήθη τὸ πέλαο γος, σὺν παντὶ τῷ λαῷ βύθιος ἦν, έν ἀβρόχῳ τε καὶ ἡλιουμένῳ τῷ σώματι· καὶ πεζῇ τὰς ἀβύσσους ὲν ξηρῷ τῷ πυθμένι τῆς Θαλάσσης διεξερχόμενος, οὑκ ἐδεδοίκει τὴν αὐτοσχέδιον ἐκείνην ἐκ κυμάτων τειχοποιίαν, ἔνθεν καὶ ἔνθεν, τείχους δίκην, παραπεπηγυίας αὑτοῖς ὲκ πλαγίων τῆς ἅλμης. Τοῦ δὲ Φαραὼ μετὰ τῶν Αἰγυπτίων συνεισπεσόντος ἐπὶ τὸ πέλαγος, κατὰ τὴν καινοτομηθεῖσαν ἐκείνην ὁδὸν ὲν τοῖς ὕδασι, πάλιν συνάπτεται τὸ ὕδωρ τῷ ὕδατι, καὶ ἀνακλύσθείσης πρὸς ἑαυτὴν τῆς θαλάσσης κατὰτὸ σχῆμα, μία τοῦ ὑδατος ἐπιφάνειά τε καί ὄψις γίνεται, ἤδη τῶν Ἰσραηλιτῶν ἐπὶ τῆς πέραν ἠϊόνος τὸ πολύ τε καὶ σύντονον τῆς διὰ τοῦ πελάγους πορείας ἀναπαυόντων, ὅτε καὶ τὴν ἐπινίκιον ᾖσαν ᾠδὴν τῷ Θεῷς τῷ τότε ἀναίμακτον ὑπὲρ αὑτῶν έγείραντι τρόπαιον, πάντων πανστρατιᾷ τῶν Αἰγυπτίων, αὑτοῖς καὶ τπποις καὶ ὅπλοις καὶ ἅρμασιν, ἀφανισθέντων ὑπὸ τοῦ ὕδατος. Εἶτα πρόεισιν ἐπὶ τὰ πρόσω ό Μωῦσῆς, καὶ τριῶν ἡμερῶν τάνυδρον διοδεύσας ὁδὸν, ὲν ἀμηχανίᾳ γίνεται, μὴ έχων ὅπως τοῦ στρατοῦ τὸ δίψος ’παραζ μυθήσηταιίἮν γάρ τις λίμνη, περὶ ἢν ἐστρατοπέδευσαν, θαλασσίου ὓδατος, μᾶλλον δὲή πικροτέρα ἢ κατὰ θάλασσαν. Ἐπεὶ οὖν προσκαθήμενοι τῷ ὕδατι, τῷ δίψει τοῦ ὓδατος κατεφλέγοντο · θεόθεν αὐτῷ συμβουλῆς γεγενημένης, ξύλον τι περὶ τὸν τόπον εὑρὼν. ἐμβάλλει τῷ ’ὑδατιο τὸ δὲ παραχρῆμα πότιμον ἦν, τοῦ ξύλου τῇ οἰκεία δυνάμει τὴν τοῦ ὓδατος φύσιν εξς ἡδονὴν ὲκ πικρίας μετακεράσαντος. Τῆς δὲ νεφέλης μεταναστάσης ἐπὶ τὰ πρόσω, κάκεῖνοι ἐπὶ τῇ κινήσει τοῦ ὁδηγοῦντος συμμετανίσταντο, ἀεὶ τοῦτο ποιοῦντες, παυόμενοι τε τῆς πορείας, ὲν ᾧπερ ἂν ἡ στάσις τῆς νεφέλης τὸ τῆς ἀναπαύσεως ἔδωκε σύνθημα, καὶ ἀπαίροντες πάλιν, οὗπερ ἂν ἠ νεφέλη τῆς πορείας αὐτῶν ἀφηγήσατο. Καταλαμβάνουσι δὲ, τῷ ὁδηγῷ τούτῳ ἑπόμενοι, τόπον ὕδατι ποτίμῳ κατάρρυτον, δυοδεκαίδεκα πηγαῖς ἀφθόνως περικλυζόμενον. Ἑβδομήκοντα δὲ ἦσαν οἰ φοίνικες, ἀρκοῦντες καὶ ὲν όλίγῳ τῷ ἀριθμῷ πολὺ ποιῆσαι τοῖς ὁρῶσι τὸ θαῦμα,τῷ ὑπεραίρειν κατὰ τὸ κάλλος τε καὶ μέγεθος. Πάλιν κάκεῖθεν ό όδηγὸς ἡ νεφέλη πρὸς ἔτει ρον ἄγει τόπον τὸν στρατὸν ἀναστήσασα. Ἔρημος δέ τις οὗτος ἦν, ὲν αὑχμηρᾷ καὶ διακεκαλυμ· μένῃ τῇ ψάμμῳ, μηδεμιᾶς ὑδάτων ἰκμάδος ὑπονοτιζούσης τὸν χῶρον, ὲν ᾦ πάλιν τὸν λαὸν τοῦ δίψους καταπονήσαντος, πέτρα τις ἐπὶ γεωλόφου
dē ginesthai, ei kata ti meros autēs archēn ērēxis labę̄, katʼ eutheian pros to heteron diexerchetai peras ; houtō pantos tou pelagous ekeinou, kata to akron hyporragentos tę̄ rhabdǭ, epi tēn antikeimenēn ochthēn kai hētōn kymatōn rhēxis eperase. Kai kata; bas epi to bathos ho Mōysēs, kathʼ d dietmēthē to pelao gos, syn panti tǭ laǭ bythios ēn, en abrochǭ te kai hēlioumenǭ tǭ sōmati; kai pezę̄ tas abyssous en xērǭ tǭ pythmeni tēs Thalassēs diexerchomenos, houk ededoikei tēn autoschedion ekeinēn ek kymatōn teichopoiian, enthen kai enthen, teichous dikēn, parapepēguias hautois ek plagiōn tēs halmēs. Tou de Pharaō meta tōn Aigyptiōn syneispesontos epi to pelagos, kata tēn kainotomētheisan ekeinēn hodon en tois hydasi, palin synaptetai to hydōr tǭ hydati, kai anaklystheisēs pros heautēn tēs thalassēs katato schēma, mia tou hydatos epiphaneia te kai opsis ginetai, ēdē tōn Israēlitōn epi tēs peran ēïonos to poly te kai syntonon tēs dia tou pelagous poreias anapauontōn, hote kai tēn epinikion ę̄san ǭdēn tǭ Theǭs tǭ tote anaimakton hyper hautōn egeiranti tropaion, pantōn panstratią tōn Aigyptiōn, hautois kai tppois kai hoplois kai harmasin, aphanisthentōn hypo tou hydatos. Eita proeisin epi ta prosō o Mōysēs, kai triōn hēmerōn tanydron diodeusas hodon, en amēchanią ginetai, mē echōn hopōs tou stratou to dipsos ’paraz mythēsētaiiĒn gar tis limnē, peri ēn estratopedeusan, thalassiou hydatos, mallon deē pikrotera ē kata thalassan. Epei oun proskathēmenoi tǭ hydati, tǭ dipsei tou hydatos katephlegonto ; theothen autǭ symboulēs gegenēmenēs, xylon ti peri ton topon heurōn. emballei tǭ ’hydatio to de parachrēma potimon ēn, tou xylou tę̄ oikeia dynamei tēn tou hydatos physin exs hēdonēn ek pikrias metakerasantos. Tēs de nephelēs metanastasēs epi ta prosō, kakeinoi epi tę̄ kinēsei tou hodēgountos symmetanistanto, aei touto poiountes, pauomenoi te tēs poreias, en hǭper an hē stasis tēs nephelēs to tēs anapauseōs edōke synthēma, kai apairontes palin, houper an ē nephelē tēs poreias autōn aphēgēsato. Katalambanousi de, tǭ hodēgǭ toutǭ hepomenoi, topon hydati potimǭ katarryton, dyodekaideka pēgais aphthonōs periklyzomenon. Hebdomēkonta de ēsan oi phoinikes, arkountes kai en oligǭ tǭ arithmǭ poly poiēsai tois horōsi to thauma,tǭ hyperairein kata to kallos te kai megethos. Palin kakeithen o odēgos hē nephelē pros etei ron agei topon ton straton anastēsasa. Erēmos de tis houtos ēn, en hauchmērą kai diakekalym; menę̄ tę̄ psammǭ, mēdemias hydatōn ikmados hyponotizousēs ton chōron, en ǭ palin ton laon tou dipsous kataponēsantos, petra tis epi geōlophou
when a crack begins at some part of it, it runs in a straight line through to the other edge, so when that whole sea was split at its edge by the rod, the break in the waves too passed through to the opposite shore. Moses went down into the deep where the sea had been cut, and he was on the sea floor with all the people, his body dry and in the sunlight; crossing the abysses on foot on the dry bottom of the sea, he did not fear that improvised wall-building of waves, as the brine stood fixed beside them on either side like a wall. When Pharaoh with the Egyptians rushed into the sea after them along that newly made road in the waters, the water joins again to the water; the sea washes back on itself to its former shape, and there is once more one surface and appearance of water, while the Israelites are already resting on the far shore from the long and strenuous journey through the sea. Then they sang the song of victory to God, who had raised for them a bloodless trophy, since all the Egyptians with their whole army, with horses and arms and chariots, had been destroyed by the water. Then Moses goes on further. After travelling a three days’ waterless road he is at a loss, with no means of relieving the army’s thirst. For there was a lake of sea water by which they encamped, or rather one more bitter than the sea. Since they sat by the water and yet burned with thirst for water, counsel came to him from God; he found a piece of wood near the place and threw it into the water, and at once it was drinkable, the wood by its own power having changed the nature of the water from bitterness to sweetness. When the cloud moved on, they too moved with the motion of their guide, always doing this: halting their journey wherever the halting of the cloud gave the signal for rest, and setting out again wherever the cloud led their journey. Following this guide, they reach a place well watered with drinkable water, abundantly surrounded by twelve springs; and there were seventy palm trees, enough even in their small number to make the wonder great for those who saw them, because they surpassed others in beauty and size. Again from there their guide, the cloud, raises the army and leads it to another place. This was a desert of parched and scorched sand, with no moisture of water dampening the ground; and here again, when thirst had worn out the people, a rock on a hillock
Chapter 313
313PG 44:313a–313d
τούτῳδὲ τῷ θαύματι συνεθεωρεϊτο καὶ τό ἕτερον · τὸ πάντας ἐπὶ τὴν συλλογὴν ἐξιόντας, ἐν διαφόροις (ὡς ιίκὸς) ἡλικίαις τε καὶ δυνάμεσι, μήτε ἔλαττον ἓτερον ἐτέρου, κατά τὴν τῆς δυνάμεως διαφοράν, συγκομίζεσθαι ο ἀλλά μετρεῖσθαι τῇ ἑκάστου χρείᾳ τὸ συναγόμενον, ὡς μήτε τὸν δυνατώτερον τὸ πλέον ἔχειν, μήτε ἐλαττοῦσθαι τῆς ἰσομοιρίας τὸν ἀσθενέστερον. Πάλιν ἐπὶ τούτῳ ἓτερον θαῦμα ἡ ἱστορία φησὶν, ὅτι τὸ πρὸς ἡμέραν ἕκαστος κομιζόμενος, οὐδὲν είς τὴν ἑξῆς ἀπετίθετο. Τῷ δὲ φειδωλία τινὶ πρὸς τὴν ἐκ τῆς παρούσης τροφῆς ταμιεύσαντι, ἄχρηστον ἦν πρὸς τροφὴν τὸ ἀπόθετον, είς σκωλήκων φύσιν μεταποιούμενον. Πρόσεστί τι καὶ ἄλλο τῇ παρά τῆς τρο-. φῆς ταύτης ἱστορίᾳ παράδοξον. Τῶν γάρ τῆς ἐβδομάδος ἡμερῶν τῆς μιᾶς, κατά τινα λόγον μυστικὸν, ἀπραξία τετιμημένης, ἐν τῇ πρὸ αὐτῆς ἡμέρᾳ τῆς ῐσης, ὡς πρὸς τὸν ἔμπροσθεν χρόνον γινομένης ἐπιρῤθῆς, καὶ τῆς τῶν συλλεγόντων προθυμίας τὸ ἴσον ἐχούσηςο διπλάσιον εὑρίσκετο τοῦ συνήθους μέτρου τὸ συναγόμενον· ὡς ἂν μηδεμίαν ἔχοιεν ἀφορμὴν, τῇ τῆς τροφῆς ἀνάγκῃ παραλύειν τῆς ἀπραξίας τὸν νόμον. Ἐν ᾧ δὴ καὶ πλέον ἡ θεία ἐδείκνυτο δύναμις, ὅτι ταῖς ἄλλαις ἡμέραις, ἀχρειουμένου τοῦ περισσεύοντος, ἐν μόνῃ τῇ πρὸ τοῦ σαββάτου παρασκευῇ (τοῦτο γὰρ ὄνομα τῇ ἀπράκτῳ ἡμέρᾳ) τὸ ταμιευθὲν, ἀδιάφθορον ἔμεινεν, ὡς κατʼ οὐδὲν εἶναι τοῦ προσφάτου δοκεῖν ἑωλότερον. Εἶτα πόλεμος αὐτοῖς συγκροτεῖται πρός τι ἔθνος ἀλλόφυλον (Ἀμαληκίτας δὲ τοὺς κατʼ αὐτῶν τότε συστάντας ὀνομάζει 6 λόγος) καὶ τότε πρῶτον είς παράταξιν τὸ ἰσραηλιτικὸν ἐξοπλίξεταισ ού πανστρατιᾷ πάντων συγκινηθέντων ἐπὶ τὴν μάχην, ἀλλʼ ἀριστίνδην ἐξειλεγμένων, καὶ τῶν ἐν αὐτοῖς λογάδων ἀναδεξαμένων τὸν πόλεμον · ἐν ᾧ πάλιν καινὸν ἔδειξε στρατηγίας τρόπον 6 Μωῢσῆς. Τοῦ γὰρ Ἰησοῦ, ὃς μετά τὸν Μωῦσέα τοῦ λαοῦ καθηγήσατο, τότε τοῖς Ἀμαληκίταις τὸν στρατὸν ἀντεξάγοντος, ἔξω τῶν ὃπλων ό Μωῡσῆς ἐπί τινος σκοπιᾶς γεωλόφου πρὸς τὸν οὐρανὸν ἀναβλέπει, συνεστώτων ἐκάτέρωθεν αὐτῷ δύο τῶν ἐπιτηδείων, ὅτε τοιοῦτον ἐπὶ τοῖς γινομένοις θαῦμα παρά τῆς ἱστορίας ἀκούομενσ Εἰ μὲν ἐπῆρε πρὸς οὐρανὸν τὰς χεῖρας 6 Μωῦσῆς, ίπερῤὡννυτο κατὰ τῶν ἐχθρῶν τὸ ύπήκοον· εί δὲ καθῆκεν, ἐνεδίδου καί 6 στρατὸς τῇ τῶν ἀλλοφύλων ὁρμῇ· 6 δὴ συνέντες oi παρεστῶτες αὐτῷ, βαρείας τε καὶ δυσκινήτους, ἐκ τινος κεκρυμμένης αἰτίας, τοῦ Μωῦσέως τάς χεῖρας γεγενημένας, ἑκατέρωθεν ὑποβάντες ὑπήρειδον. Ἐπεὶ δὲ ἀσθενέστεροι ἦσαν, ἢ ὥστε ἀνέχειν αὑτὸν ἐν ὀρθίῳ τῷ σχήματι, λίθῳ τὴν καθέδραν αὐτοῦ ύπερείσαντες, οὕτως εἰς οὐρανὸν ἐπαίρειν τὸν Μωῡσέα διʼ ἑαυτῶν τὰς χεῖρας ἐποίησαν· οὗ γενομένου κατά κράτος ἡττᾶται ὑπὸ τῶν Ἰσραηλιτῶν τὸ ἀλλόφυλον. Ἐπὶ δὲ τοῦ αὑτοῦ τόπου τῆς νεφέλης μενούσης, ἦ καθηγεῖτο τοῦ λαοῦ τῆς πορείας ο ἀνάγκη πᾶσα ἦν, μηδέ τὸν λαὸν μετανίστασθαι, μηδενὸς ὄντος τοῦ καθηγουμένου πρὸς τὴν μετάστασιν. Οὕτως δέ αὐτοῖς ἀμογητὶ τῆς πρὸς τὸ
toutǭde tǭ thaumati synetheōreïto kai to heteron ; to pantas epi tēn syllogēn exiontas, en diaphorois (hōs iikos) hēlikiais te kai dynamesi, mēte elatton heteron eterou, kata tēn tēs dynameōs diaphoran, synkomizesthai o alla metreisthai tę̄ hekastou chreią to synagomenon, hōs mēte ton dynatōteron to pleon echein, mēte elattousthai tēs isomoirias ton asthenesteron. Palin epi toutǭ heteron thauma hē historia phēsin, hoti to pros hēmeran hekastos komizomenos, ouden eis tēn hexēs apetitheto. Tǭ de pheidōlia tini pros tēn ek tēs parousēs trophēs tamieusanti, achrēston ēn pros trophēn to apotheton, eis skōlēkōn physin metapoioumenon. Prosesti ti kai allo tę̄ para tēs tro-. phēs tautēs historią paradoxon. Tōn gar tēs ebdomados hēmerōn tēs mias, kata tina logon mystikon, apraxia tetimēmenēs, en tę̄ pro autēs hēmerą tēs isēs, hōs pros ton emprosthen chronon ginomenēs epirrthēs, kai tēs tōn syllegontōn prothymias to ison echousēso diplasion heurisketo tou synēthous metrou to synagomenon; hōs an mēdemian echoien aphormēn, tę̄ tēs trophēs anankę̄ paralyein tēs apraxias ton nomon. En hǭ dē kai pleon hē theia edeiknyto dynamis, hoti tais allais hēmerais, achreioumenou tou perisseuontos, en monę̄ tę̄ pro tou sabbatou paraskeuę̄ (touto gar onoma tę̄ apraktǭ hēmerą) to tamieuthen, adiaphthoron emeinen, hōs katʼ ouden einai tou prosphatou dokein heōloteron. Eita polemos autois synkroteitai pros ti ethnos allophylon (Amalēkitas de tous katʼ autōn tote systantas onomazei 6 logos) kai tote prōton eis parataxin to israēlitikon exoplixetais ou panstratią pantōn synkinēthentōn epi tēn machēn, allʼ aristindēn exeilegmenōn, kai tōn en autois logadōn anadexamenōn ton polemon ; en hǭ palin kainon edeixe stratēgias tropon 6 Mōÿsēs. Tou gar Iēsou, hos meta ton Mōysea tou laou kathēgēsato, tote tois Amalēkitais ton straton antexagontos, exō tōn hoplōn o Mōysēs epi tinos skopias geōlophou pros ton ouranon anablepei, synestōtōn ekaterōthen autǭ dyo tōn epitēdeiōn, hote toiouton epi tois ginomenois thauma para tēs historias akouomens Ei men epēre pros ouranon tas cheiras 6 Mōysēs, iperrōnnyto kata tōn echthrōn to ypēkoon; ei de kathēken, enedidou kai 6 stratos tę̄ tōn allophylōn hormę̄; 6 dē synentes oi parestōtes autǭ, bareias te kai dyskinētous, ek tinos kekrymmenēs aitias, tou Mōyseōs tas cheiras gegenēmenas, hekaterōthen hypobantes hypēreidon. Epei de asthenesteroi ēsan, ē hōste anechein hauton en orthiǭ tǭ schēmati, lithǭ tēn kathedran autou ypereisantes, houtōs eis ouranon epairein ton Mōysea diʼ heautōn tas cheiras epoiēsan; hou genomenou kata kratos hēttatai hypo tōn Israēlitōn to allophylon. Epi de tou hautou topou tēs nephelēs menousēs, ē kathēgeito tou laou tēs poreias o anankē pasa ēn, mēde ton laon metanistasthai, mēdenos ontos tou kathēgoumenou pros tēn metastasin. Houtōs de autois amogēti tēs pros to
… Along with this wonder another was observed as well. All went out to gather, differing (as is likely) in age and strength, yet no one brought in less than another according to the difference of his strength; what was gathered was measured by each one’s need, so that neither did the stronger have more nor was the weaker deprived of an equal share. Besides this the history tells of yet another wonder: each took up only what was for the day and laid nothing by for the next; and for anyone who out of thrift stored away some of the present food, what was set aside was useless as food, being changed into the nature of worms. There is also something else paradoxical in the history of this food. Of the days of the week one was honoured with rest from work, for a certain mystical reason. On the day before it, although the fall was equal to that of the preceding time, and the eagerness of the gatherers the same, what was gathered was found to be double the usual measure, so that they might have no pretext for breaking the law of rest through the need of food. In this the divine power was shown still more: on the other days the surplus was spoiled, but on the preparation day alone, before the Sabbath (for this is the name of the day of rest), what was stored remained uncorrupted, so that it seemed in no way staler than what was fresh. Then a war is joined against them by a foreign nation (the account names those who then rose against them Amalekites). Then for the first time the Israelites are armed for battle — not with all of them moved to the fight in full force, but with picked men chosen by merit, and the select among them taking up the war. Here again Moses showed a new kind of generalship. While Joshua, who led the people after Moses, was leading out the army against the Amalekites, Moses, apart from the fighting, looks up toward heaven from a hilltop lookout, with two of his close companions standing on either side of him. Then we hear from the history of a wonder of this kind in what took place: if Moses raised his hands toward heaven, his men grew strong against the enemy; if he let them down, the army too gave way before the foreigners’ onslaught. Those standing by him understood this; and since Moses’ hands had become heavy and hard to move, for some hidden reason, they went under them on either side and held them up. But since they were too weak to keep him upright, they propped his seat with a stone, and so by their help made Moses lift his hands to heaven. When this was done, the foreigners were defeated by the Israelites by force. While the cloud that led the people’s journey remained in the same place, it was entirely necessary that the people too should not move on, since there was nothing to lead them to move. So, without toil, … their [supply] for
Chapter 315
315PG 44:316a
Ἐν τούτῳ δὲ καί τινος αὐτοῖς ἀπορρητοτέρας μυήσεως 6 Μωῦσῆς καθηγεϊτο· αὐτῆς τῆς θείας δυναμεως, διὰ τῶν ὑπὲρ λόγον θαυμάτων, τόν τε λαδν πάντα. καὶ αὑτὸν τὸν καθηγεμόνα μυσταγωγούσης. Ἦ δὲ μυσταγωγία τοῦτον ἐπιτελεῖται τὸν τρόπον· Προείρητο τῷ λαῷ, τῶν τε ἀλλων μολυσμάτων ἐκτὸς εἶναι πάντων, ὃσα περὶ τὸ σῶμα καὶ ψυχὴν καθορᾶται, καὶ περιρραντηρίοις τισὶν ἀφαγνίσασθαι, καὶ αὑτοῦ δέ τοῦ γάμου ἐν ρητῷ τινι ἡμερῶν ἀριθμῷ καθαρεῦσαι, ὡς πάσης ἐμπαθοῦς τε καὶ σωματικῆς διαθέσεως ἐκπλυθέντα, καθαρὸν πάθους προσβῆναι τῷ ὄρει μυηθησόμενον. Σινᾶ δὲ ἦν τοῦ ὅρους τοῦνομα, ὃ μόνοις ἀνείθη, κατὰ τὸν καιρὸν ἐκεῖνον, τοῖς λογικοῖς είς ἐπίβασιν, καὶ τούτων τοῖς ἀνδράσι μόνοις, καὶ τούτων πάλιν τοῖς παντὸς ἀφαγνισθεῑσι μιάσματος. Φυλακὴ δὲ πᾶσα ῆν καὶ προμήθεια, τοῦ μηδὲν τῶν ἀλόγων ἐπιῦατεῦσαι Εἶτα τὸ ἐναέριον φῶς ἐκ καθαρᾶς αἰθρίας ζόφῳ κατεμελαίνετο, ὠς ἀόρατον γενέσθαι τὺ ὄπ, ἐν κύκλῳ τῷ γνόφῳ διειλημμένον· πῦρ τε ἐκ τοῦ γνόφου διαφαινόμενον φοβερὰν ἐποίει τοῖς δρῶσι τὴν ὄψιν, πανταχόθεν τὴν περιοχὴν τοῦ ὄρους ἐπιβοσκόμενον, ὡς καὶ καπνῷ διὰ τῆς τοῦ πυρὸς ὑποδρομῆς ἅπαν τὸ φαινόμενον ὑποτύφεσθαι. Ἦγείτο δὲ τοῦ λαοῦ 6 Μωῦσῆς πρὸς τὴν ἄνοδον. οὐδὲ αὐτὸς θαρρῶν τὸ ὁρώμενον, ἀλλὰ κατεπτηκὼς τὴν ψυχὴν ὑπὸ δέους, καὶ τὸ σῶμα τῷ φόβῳ συγκραδαινόμενος, ὡς μηδὲ πρὸς τοὺς Ἰσραηλίτας τὸ πάθος τῆς ψυχῆς ἐπικρύπτεσθαι, ὁμολογεῖν τε πρὸς αὐτοὺς τὸ καταπεπλῆχθαι τοῖς φαινομένοις, καὶ μὴ ἀτρεμεῖν ἐν τῷ σιῦματι. Ἦν γὰρ τὸ φαινόμενον ού τοιοῦτον μόνον, οἷον ἔκπληξιν τῇ ψυχῇ διὰ τῶν ὀφθαλμῶν ἐμποιῆσαι, ἀλλά διὰ τῆς ἀκοῆς εἰσηχεῖτο τὰ φοβεράʼ φωνῆς ἀνωθεν καταπληκτικῶς ἐπιρῥηο γνυμένης ἐφʼ ἆπαν τὸ ὑποκείμενον, ἧς χαλεπὴ μὲν καὶὴ πρώτη προσβολὴ καὶ ἀκοῇ πάσῃ δυσέντευκτος ἦν· ἐν ὁμοιότητι μὲν τῆς τῶν σαλπίγγων ἠχῆς γιγνομένη, παριοῦσα δέ τῷ φοβερῷ καὶ καταπληκτικῷ τῆς φωνῆς ἆπαν τοιοῦτον ὑπόδειγμα· φοβερωτέρα δέ προϊοῦσα ἐγίγνετο, ἀεὶ πρὸς τὸ καταπληκτικώτερον διά προσθήκης τὸν ἦχον αὐτῆς ἐπιτείνουσα. Ἡ δέ φωνὴ αὓτη ἔναρθρος ἦν, θείᾳ δυνάμει, δίχα τῶν φωνητικῶν ὀργάνων, τοῦ ἀέρος διαρθροῦντος τὸν λόγον. Ἦν δὲ 6 λόγος ούκ εἰκῆ διαρθρούμενος, η ἀλλʼ ἐνομοθέτει τὰ θεῖα διδάγματα. Καὶ ἡ μὲν φωνὴ προϊοῦσα, διʼ ἐπιδόσεως ηὕξετο, καὶ ὑπερήχει ἑαυτὴν ἡ σάλπιγξ, τὰς προλαὸούσας φωνὰς ἀεὶ ταῖς ἐφεξῆς ὑπερβάλλουσα. '0 δὲ λαὸς ἥττων ἦν, ἢ ὥστε ἀνέχεσθαι τὸ φαινόμενόν τε καὶ ἀκουόμενον · διὸ καὶ κοινὴ παρά πάντων αἴτησις προσάγεται τῷ Μωῦσεί, διʼ ἐκείνου μεσιτευθῆναι τὸν νόμον · ὡς οὐκ ἀπιστήσοντος τοῦ λαοῦ, θεῖον εἶναι παράγγελμα, πᾶν ὅτιπερ ἂν παρʼ ἐκείνου κατὰ τὴν ἄνωθεν διδασκαλίαν
En toutǭ de kai tinos autois aporrētoteras myēseōs 6 Mōysēs kathēgeïto; autēs tēs theias dynameōs, dia tōn hyper logon thaumatōn, ton te ladn panta. kai hauton ton kathēgemona mystagōgousēs. Ē de mystagōgia touton epiteleitai ton tropon; Proeirēto tǭ laǭ, tōn te allōn molysmatōn ektos einai pantōn, hosa peri to sōma kai psychēn kathoratai, kai perirrantēriois tisin aphagnisasthai, kai hautou de tou gamou en rētǭ tini hēmerōn arithmǭ kathareusai, hōs pasēs empathous te kai sōmatikēs diatheseōs ekplythenta, katharon pathous prosbēnai tǭ orei myēthēsomenon. Sina de ēn tou horous tounoma, ho monois aneithē, kata ton kairon ekeinon, tois logikois eis epibasin, kai toutōn tois andrasi monois, kai toutōn palin tois pantos aphagnistheisi miasmatos. Phylakē de pasa ēn kai promētheia, tou mēden tōn alogōn epiyateusai Eita to enaerion phōs ek katharas aithrias zophǭ katemelaineto, ōs aoraton genesthai ty op, en kyklǭ tǭ gnophǭ dieilēmmenon; pyr te ek tou gnophou diaphainomenon phoberan epoiei tois drōsi tēn opsin, pantachothen tēn periochēn tou orous epiboskomenon, hōs kai kapnǭ dia tēs tou pyros hypodromēs hapan to phainomenon hypotyphesthai. Ēgeito de tou laou 6 Mōysēs pros tēn anodon. oude autos tharrōn to horōmenon, alla kateptēkōs tēn psychēn hypo deous, kai to sōma tǭ phobǭ synkradainomenos, hōs mēde pros tous Israēlitas to pathos tēs psychēs epikryptesthai, homologein te pros autous to katapeplēchthai tois phainomenois, kai mē atremein en tǭ siymati. Ēn gar to phainomenon ou toiouton monon, hoion ekplēxin tę̄ psychę̄ dia tōn ophthalmōn empoiēsai, alla dia tēs akoēs eisēcheito ta phoberaʼ phōnēs anōthen kataplēktikōs epirrhēo gnymenēs ephʼ apan to hypokeimenon, hēs chalepē men kaiē prōtē prosbolē kai akoę̄ pasę̄ dysenteuktos ēn; en homoiotēti men tēs tōn salpingōn ēchēs gignomenē, pariousa de tǭ phoberǭ kai kataplēktikǭ tēs phōnēs apan toiouton hypodeigma; phoberōtera de proïousa egigneto, aei pros to kataplēktikōteron dia prosthēkēs ton ēchon autēs epiteinousa. Hē de phōnē hautē enarthros ēn, theią dynamei, dicha tōn phōnētikōn organōn, tou aeros diarthrountos ton logon. Ēn de 6 logos ouk eikē diarthroumenos, ē allʼ enomothetei ta theia didagmata. Kai hē men phōnē proïousa, diʼ epidoseōs hēuxeto, kai hyperēchei heautēn hē salpinx, tas prolaoousas phōnas aei tais ephexēs hyperballousa. '0 de laos hēttōn ēn, ē hōste anechesthai to phainomenon te kai akouomenon ; dio kai koinē para pantōn aitēsis prosagetai tǭ Mōysei, diʼ ekeinou mesiteuthēnai ton nomon ; hōs ouk apistēsontos tou laou, theion einai parangelma, pan hotiper an parʼ ekeinou kata tēn anōthen didaskalian
In this setting Moses also led them in a more secret initiation, the divine power itself, through wonders beyond reason, initiating both the whole people and their leader himself. The initiation is carried out in this way. The people had been told beforehand to keep clear of all other defilements, whatever is observed in body and soul, to purify themselves with certain sprinklings, and also to keep pure even from marriage for a fixed number of days, so that, washed clean of every passionate and bodily disposition, they might approach the mountain free of passion to be initiated. The name of the mountain was Sinai. At that time it was opened to be climbed only by rational beings, and of these only by the men, and of these again only by those purified of every defilement. Every guard and precaution was taken that none of the irrational animals should set foot on it. Then the light of the air, from a clear sky, was blackened with gloom, so that the mountain became invisible, enclosed all round in darkness. A fire, shining through the darkness, made the sight fearful to those who saw it, feeding on the whole circuit of the mountain from every side, so that everything visible smouldered with smoke as the fire ran beneath. Moses led the people to the ascent, and he himself was not confident at what he saw; his soul cowered with dread and his body trembled with fear, so that he did not hide the state of his soul even from the Israelites, but confessed to them that he was struck with terror at what appeared and could not keep his body still. For what appeared was not only such as to strike the soul with amazement through the eyes: terrors sounded in through the hearing too, as a voice broke out from above, terrifyingly, upon everything below. Its first onset was hard and unbearable to all hearing. It was like the sound of trumpets, but surpassed every such comparison in the fearfulness and terror of the voice; and as it went on it became more fearful still, always intensifying its sound toward greater terror by increase. This voice was articulate, the air shaping the words by divine power without organs of speech. And the words were not shaped at random: they gave the divine teachings as law. As the voice went on it grew by increase, and the trumpet outsounded itself, always surpassing the earlier sounds with the next. The people were too weak to bear what they saw and heard; so a common request is brought to Moses by all, that the law be mediated through him, since the people would not doubt that whatever was commanded by him in keeping with the teaching from above
Chapter 317
317PG 44:317a–317d
παραγγελλόμενον. Πάλιν οὖν πρὸς τὴν ὑπώρειαν πάντων καταδραμούντων, μόνος ὑπελείφθη 6 Μωῦσῆς, τὸ ἐναντίον, ἢ ὅπερ ἐκεῖνος ἦν, ἐφʼ ἑαυτοῦ δείξας. Τῶν γὰρ ἄλλων ἁπάντων ἐν τῇ κοινωνίᾳ τῶν συ μμετεχόντων, μᾶλλον θαρρούντων τά φοβερὰ, οὑτος μονωθεὶς, τῶν συνεστώτων θαρῤαλεώτερος ἦν, ὡς ὲκ τούτου δῆλον γενέσθαι, τὸ μὴ ῐδιον αὑτοῦ πάθος τὸν φόβον εἶναι, ᾧ κατʼ ἀρχὰς συνεσχέθη, ἀλλά διὰ τὴν πρὸς τοὺς κατεπτηχότας συμπάθειαν ταῦτα παθεῖν. Ἐπειδὴ τοίνυν, οἷόν τινος ἄχθους, τῆς δειλίας τοῦ λαοῦ γυμνωθεὶς, ἐφʼ ἑαυτοῦ ἦν · τότε καὶ αὑτοῦ κατατολμᾷ τοῦ γνόφου καὶ ἐντὸς τῶν ἀοράτων γίνεται, μηκέτι τοῖς ὁρῶσι φαινόμενος [πρὸς γάρ τὸ ἄρρητον τῆς θείας μυσταγωγίας παραδυεὶς, ἐκεῖ τῷ ἀοράτῳ συνῆν, μὴ ὁρώμενος], διδάσκων, οἶμαι, διʼ ὧν ἐποίησεν, ὅτι δεῖ τὸν μέλλοντα συνεῖναι Θεῷ, ἐξελθεῖν πᾶν τὸ φαινόμενον, καὶ ἐπὶ τὸ ἀόρατόν τε καὶ ἀκατάληπτον, τὴν ἑαυτοῦ διάνοιαν, οἷον ἐπί τινα ὅρους κορυφὴν ἀνατείναντα, ἐκεῖ πιστεύειν εἶναι τὸ Θείον, ὲν ᾧ οὐκ ἐφικνεῖται ἡ κατανόησις. Γενόμενος δὲ ἐν ἐκείνῳ, δέχεται τὰ θεῖα προστάγματα. Ταῦτα δὲ ἦν ἀρετῆς διδασκαλία, ἧς τὸ κεφάλαιον ἄρα ἐστὶν ἠ εὐσέβεια, καὶτὸ τὰς πρεπούσας ὑπολήψεις περὶ τῆς θείας φύσεως ἔχειν ο ὡς ὑπέρκειται παντὸς γνωστικοῦ νοήματός τε καὶ ὑποδείγματος, οὐδενὶ τῶν γινωσκομένων ὁμοιουμένη. Κελεύει γὰρ πρὸς μηδὲν τῶν καταλαμβανομένων ὲν ταῖς περὶ Θεοῦ ὑπολήψεσι βλέπειν, μηδέ τινι τῶν ἐκ καταλήψεως γινωσκομένων ὁμοιοῦν τὴν τοῦ παντὸς ὑπερκειμένην φύσιν· ἀλλὰ τὸ εἶναι πιστεύοντας, τὸ οἷον, ἢ ὅσον, ἢ ὅθεν, ἢ ὅπως ἐστὶν, ἀζήτητον ὲᾷν, ὡς ἀνέφικτον. Προστίθησι δὲ 6 λόγος, καὶ ὃσα τοῦ ἤθους ἐστὶ κατορθώματα, γενικοίς καὶ ἰδιάζουσι νόμοις τὴν διδασκαλίαν ποιούμενος. Γενικῶς μὲν γὰρ πάσης ἀδικίας ἀναιρετικὸς νόμος ἐστίʼ τὸ δεῖν … πρὸς τὸ ὁμόφυλον ἔχειν, οὗ κυρωθέντος, πάντως κατά τὸ ἀκόλουθον ἕπεται· τὺ μηδὲν κακὸν μηδένα κατὰ τοῦ πέλας ἐργάζεσθαι. Ἐν δὲ τοῖς καθʼ ἕκαστον, ἦ τε περὶ τοὺς γεγεννηκότας τιμὴ διηγόρευται, καὶ 6 κατάλογος τῶν ἀπηγο μένων παραλαβόντα. Ἐν οἷς πλείων μὲν ἦν 6 χρυσὸς ὲν κύκλῳ περι· κεχυμένος τοῖς στύλοιςο συμπαρελήφθη δὲ Ιμετά τοῦ χρυσοῦ καὶ ό ἄργυρος, τὰς κορυφὰς καὶ τὰς βάσεις τῶν στύλων διʼ ἑαυτοῦ καλλωπίζων ὡς ἂν, οἶμαι, τῷ διαλλάσσοντι τῆς χρόας ἑκατέρωθεν τὺ χρυσίον ἐκθεωρούμενον, πλέον ὲκλάμποι. Ἔστι δὲ ὅπου καὶ ἡ τοῦ χαλκοῦ ὕλη χρήσιμος ἐνομίσθη, κεφαλὴ γινομένη καὶ βάσις τοῖς ἀργυροῖς τῶν κιόνων. Καταπετάσματα δὲ καὶ παραπετάσματα, καὶ 6 τοῦ ναοῦ περίβολος, καὶ 6 τῶν στύλων ὑπερτεινὸμενος
parangellomenon. Palin oun pros tēn hypōreian pantōn katadramountōn, monos hypeleiphthē 6 Mōysēs, to enantion, ē hoper ekeinos ēn, ephʼ heautou deixas. Tōn gar allōn hapantōn en tę̄ koinōnią tōn sy mmetechontōn, mallon tharrountōn ta phobera, houtos monōtheis, tōn synestōtōn tharraleōteros ēn, hōs ek toutou dēlon genesthai, to mē idion hautou pathos ton phobon einai, hǭ katʼ archas syneschethē, alla dia tēn pros tous kateptēchotas sympatheian tauta pathein. Epeidē toinyn, hoion tinos achthous, tēs deilias tou laou gymnōtheis, ephʼ heautou ēn ; tote kai hautou katatolmą tou gnophou kai entos tōn aoratōn ginetai, mēketi tois horōsi phainomenos [pros gar to arrēton tēs theias mystagōgias paradyeis, ekei tǭ aoratǭ synēn, mē horōmenos], didaskōn, oimai, diʼ hōn epoiēsen, hoti dei ton mellonta syneinai Theǭ, exelthein pan to phainomenon, kai epi to aoraton te kai akatalēpton, tēn heautou dianoian, hoion epi tina horous koryphēn anateinanta, ekei pisteuein einai to Theion, en hǭ ouk ephikneitai hē katanoēsis. Genomenos de en ekeinǭ, dechetai ta theia prostagmata. Tauta de ēn aretēs didaskalia, hēs to kephalaion ara estin ē eusebeia, kaito tas prepousas hypolēpseis peri tēs theias physeōs echein o hōs hyperkeitai pantos gnōstikou noēmatos te kai hypodeigmatos, oudeni tōn ginōskomenōn homoioumenē. Keleuei gar pros mēden tōn katalambanomenōn en tais peri Theou hypolēpsesi blepein, mēde tini tōn ek katalēpseōs ginōskomenōn homoioun tēn tou pantos hyperkeimenēn physin; alla to einai pisteuontas, to hoion, ē hoson, ē hothen, ē hopōs estin, azētēton eąn, hōs anephikton. Prostithēsi de 6 logos, kai hosa tou ēthous esti katorthōmata, genikois kai idiazousi nomois tēn didaskalian poioumenos. Genikōs men gar pasēs adikias anairetikos nomos estiʼ to dein … pros to homophylon echein, hou kyrōthentos, pantōs kata to akolouthon hepetai; ty mēden kakon mēdena kata tou pelas ergazesthai. En de tois kathʼ hekaston, ē te peri tous gegennēkotas timē diēgoreutai, kai 6 katalogos tōn apēgo menōn paralabonta. En hois pleiōn men ēn 6 chrysos en kyklǭ peri; kechymenos tois styloiso symparelēphthē de Imeta tou chrysou kai o argyros, tas koryphas kai tas baseis tōn stylōn diʼ heautou kallōpizōn hōs an, oimai, tǭ diallassonti tēs chroas hekaterōthen ty chrysion ektheōroumenon, pleon eklampoi. Esti de hopou kai hē tou chalkou hylē chrēsimos enomisthē, kephalē ginomenē kai basis tois argyrois tōn kionōn. Katapetasmata de kai parapetasmata, kai 6 tou naou peribolos, kai 6 tōn stylōn hyperteinomenos
was a divine command. So, when all had run down again to the foot of the mountain, Moses alone was left behind, and he showed in himself the opposite of what he had been. For while all the others were more confident in the face of terrors when they were together with those who shared them, he, once left alone, was bolder than those who had stood with him. From this it became clear that the fear that had gripped him at the beginning was not his own feeling; he had suffered it out of sympathy with those who were cowering. Since, then, stripped of the people’s cowardice as of a burden, he was by himself, he then ventures into the darkness itself and comes to be within the invisible, no longer seen by those who were watching. [For slipping into the secret of the divine initiation, he was there with the invisible, not being seen.] He teaches, I think, by what he did, that whoever is to be with God must go out from everything that appears, and, stretching his mind up as to some mountain peak toward the invisible and incomprehensible, believe that the Divine is there, where understanding does not reach. Once in that place, he receives the divine commands. These were teaching in virtue, whose chief point is piety, and having fitting conceptions of the divine nature: that it transcends every knowing thought and every likeness, and is like none of the things that are known. For it commands that in our conceptions of God we look to none of the things that are grasped, and do not liken the nature that transcends all things to any of the things known by grasping; rather, believing that it is, we are to leave its quality, size, origin, and manner unsearched, as beyond reach. The Word adds also the right conduct that belongs to moral character, giving its teaching in general and in particular laws. In general, the law that does away with all injustice is that one must be … toward one’s own kind; once this is established, there follows of necessity that no one does any evil to his neighbour. Among the particular laws, honour toward parents is proclaimed and the list of things forbidden … taking. In it there was much gold poured around the pillars; along with the gold silver too was used, adorning the capitals and bases of the pillars, so that, I think, the gold might shine out the more, seen on either side against the difference of colour. In some places bronze too was thought useful, serving as capital and base for the silver columns. Curtains and hangings, and the enclosure of the shrine, and the roof stretched over the pillars
Chapter 319
319PG 44:320a–320d
ὄροφος, καταλλήλως πάντα διὰ τῆς ὑφαντικῆς ἐπιστήμης, ὲκ τῆς προσφόρου ἕκαστον ὕλης, ὲπεηλεῖτο. Τοῖς μὲν γὰρ ἦν τῶν ήὺφασμάτων θοςή βαφὴ, καὶ πορφύρα, καὶ τὺ πυραυγές τοῦ κοκκοβάφους ἐρυθήματος* τό τε λαμπρὸν τῆς βύσσου, ἠ αὐτοφυής τε καὶ ἀνεπιτήδευτος ίδέα. Ἑτέροις λϊνον, καὶ ἄλλοις τρίχες, πρὸς τάς τῶν ὑφασμάτων χρείας, παρελαμβάνοντο. Ἦν δὲ ὅπου καὶ τὰ Epu— θρά τῶν δερμάτων πρὸς τὴν τοῦ κατασκευάσματος ὥραν εὔθετα ἦν. Καὶ ταῦτα μὲν, μετά τὴν ὲκ τοῦ ὄρους κάθοδον, κατὰ τὸ ἐκτεθὲν αὐτῷ τῆς δημιουργίας ὑπόδειγμα, ὁ Μωσῆς διά τῶν ὑπουργούντωνεσκευάσατο. Τότε δὲ ὲν ἐκείνῳ τῷ ἀχειροποιήτῳ ναῷ γενόμενος, καὶ οἴῳ χρὴ τὸν ἱερέα ξκόσμῳ λαμπρύίι νεσθαι, τῶν ἀδύτων ἑπιβατεύοντα, νομοθετεῖται · τῆς, τε ἔνδοθεν περιβολῆς, καὶ τῆς φαινομένης, τά καθδ ἕκαστον τοῦ λόγου νομοθετήσαντος. Ἀρχὴ ’δὲ τῆς τῶν ἐσθημάτων περιβολῆς, οὐ τὸ κρύφιον, ἀλλὰ to φαινόμενον γίνεται. Ἐπωμίδες ὲκ διαφόρου πεποικιλμέναι βαφῆς, διʼ ὧν τό τε καταπέτασμα τὴν κατασκευὴν εἶχε, καὶ χρυσῷ νήματι τὸ πλέον ἔχουσαι. Πόρπαι καθʼ ἑκάτερον μέρος, αί τὰς ἐπωμίδας συνέχουσαι, σμαράγδους ὲν κύκλῳ διά χρυσοῦ περισφίγγουσαι. Κόσμος δὲ τοῖςλίθοις ἐκ μὲν φύσεως ἦν ὴ αὐγὴ, χλοεράς τινας ἀκτῖνας ἐφʼ εαυτῆς duo: στίλβουσα ο ὲκ δὲ τῆς τέχνης, τὸ ἐκ τῶν γλυφίδων θαῦμα. Οὕτι γε πρὸς εἰδώλων τινῶν χαρακτῆρα τῆς τέχνης τὴν γλυφὴν ἐντεμούσης, ἀλλά-τὰ ὀνόματα τῶν πατριαρχῶν ἓξ καθʼ ἕκαστον τοῖς λίθοις ὲνγκεο τούτων ἀσπίδια κατά τὸ ἔμπροσθεν μέρος, αἵτε διάπλοκοι σειραὶ διʼ ἀλλήλων ἐναλλὰξ, κατά τινα ῥυθμὸν, δικτυοειδῶς πεπλεγμέναι, καὶ ἀπὸ τῆς πόρε πης καθʼ ἑκάτερον μέρος ἀνωθεν καθιέμεναι τῶν ἀσπίδων· ὡς ἂν, οἶμαι, πλέονή τῆς πλοκῆς ὥρα διαλάμποι, τῷ ὑποκειμένῳ λαμπρυνομένη. Ὀ τε χρυσότευκτος ἐκεῖνος κόσμος, ὁ τοῦ στήθους προβεβλημένος, ὲν ᾧ λίθοι τινὲς ὲκ διαφόρων γενῶν τοῖς πατριάρχαις ίσάριθμοι ο τετραχῆ,τῶν στίχων διακειο μένων, τρεῖς καθʼ ἕκαστον ἦσαν ὲγκεκροτημένοι, τοὺς ἐπωνύμους τῶν φυλῶν ἐφʼ ἑαυτῶν δεικνύντες τοῖς γράμμασιν. Ὀ τε ὑποδύτης ἔνδον τῶν ἐπωμίδων, ἐξ αὐχένος είς ἄκρους πόδας διήκων, τοῖς τῶν κοσύμβων ἀπηρτήμασιν εὐπρεπῶς κεκοσμημένος. Τό τε κάτω κράσπεδον, οὐ μόνον ὲκ τῆς ὑφαντικῆς ποικιλίας είς κάλλος ἐξησκημένον, ἀλλά καὶ διὰ τῶν ὲκ χρυσοῦ ἀπηρτημάτων. Ταῦτα δὲ ἦν, κώδωνες χρύσεοι, καὶ ροἲσκοι, ὲκ παραλλήλου τὸ κάτω κράσπεδον ἀπειληφότες. Ἤ τε αὖ τῆς κεφαλῆς ταινία, ὑακινθίνη πᾶσα· κα) τὸ προμετωπίδιον πέταλον, ἐξ ἀκηράτου χρυσίου, ἀρρήτῳ τινὶ χαρακτῆρι κεχαραγμένον. Καὶ ζώνη, ἡ τὸ κεχυμένον τῆς περιβολῆς περιστέλλουσα· καὶ ὁ τῶν κρυφίων κόσμος ’ καὶ πάντα ὅσα διʼ αἱνιγμάτων, ἐν εῖδει περιβολῆς, περὶ ἱερατικῆς ἀρετῆς ὲκπαιδεύεται. Ἐπεὶ δὲ τά τοιαῦτα, τῷ ἀοράτῳ ἐκείνῳ κ τ νὴ* —"""—’ *Τ νννΓ“,“ἳʼ υσοθ-’Ψ περισχεθεὶς γνόφῳ, έν τῇ ἀπορῥήτῳ τοῦ Θεοῦ διδασκαλίᾳ ὲξεπαιδεύθη, μείζων ἑαυτοῦ καταστὰς τῇ προσ- ax. νει ωιτη....ιʼ----Ρμ. ΔΑ Α ἢ 1 ιι -
orophos, katallēlōs panta dia tēs hyphantikēs epistēmēs, ek tēs prosphorou hekaston hylēs, epeēleito. Tois men gar ēn tōn ēuphasmatōn thosē baphē, kai porphyra, kai ty pyrauges tou kokkobaphous erythēmatos* to te lampron tēs byssou, ē autophyēs te kai anepitēdeutos idea. Heterois lïnon, kai allois triches, pros tas tōn hyphasmatōn chreias, parelambanonto. Ēn de hopou kai ta Epu— thra tōn dermatōn pros tēn tou kataskeuasmatos hōran eutheta ēn. Kai tauta men, meta tēn ek tou orous kathodon, kata to ektethen autǭ tēs dēmiourgias hypodeigma, ho Mōsēs dia tōn hypourgountōneskeuasato. Tote de en ekeinǭ tǭ acheiropoiētǭ naǭ genomenos, kai oiǭ chrē ton hierea xkosmǭ lampruii nesthai, tōn adytōn hepibateuonta, nomotheteitai ; tēs, te endothen peribolēs, kai tēs phainomenēs, ta kathd hekaston tou logou nomothetēsantos. Archē ’de tēs tōn esthēmatōn peribolēs, ou to kryphion, alla to phainomenon ginetai. Epōmides ek diaphorou pepoikilmenai baphēs, diʼ hōn to te katapetasma tēn kataskeuēn eiche, kai chrysǭ nēmati to pleon echousai. Porpai kathʼ hekateron meros, ai tas epōmidas synechousai, smaragdous en kyklǭ dia chrysou perisphingousai. Kosmos de toislithois ek men physeōs ēn ē augē, chloeras tinas aktinas ephʼ eautēs duo: stilbousa o ek de tēs technēs, to ek tōn glyphidōn thauma. Houti ge pros eidōlōn tinōn charaktēra tēs technēs tēn glyphēn entemousēs, alla-ta onomata tōn patriarchōn hex kathʼ hekaston tois lithois ennkeo toutōn aspidia kata to emprosthen meros, haite diaplokoi seirai diʼ allēlōn enallax, kata tina rhythmon, diktyoeidōs peplegmenai, kai apo tēs pore pēs kathʼ hekateron meros anōthen kathiemenai tōn aspidōn; hōs an, oimai, pleonē tēs plokēs hōra dialampoi, tǭ hypokeimenǭ lamprynomenē. O te chrysoteuktos ekeinos kosmos, ho tou stēthous probeblēmenos, en hǭ lithoi tines ek diaphorōn genōn tois patriarchais isarithmoi o tetrachē,tōn stichōn diakeio menōn, treis kathʼ hekaston ēsan enkekrotēmenoi, tous epōnymous tōn phylōn ephʼ heautōn deiknyntes tois grammasin. O te hypodytēs endon tōn epōmidōn, ex auchenos eis akrous podas diēkōn, tois tōn kosymbōn apērtēmasin euprepōs kekosmēmenos. To te katō kraspedon, ou monon ek tēs hyphantikēs poikilias eis kallos exēskēmenon, alla kai dia tōn ek chrysou apērtēmatōn. Tauta de ēn, kōdōnes chryseoi, kai roiskoi, ek parallēlou to katō kraspedon apeilēphotes. Ē te au tēs kephalēs tainia, hyakinthinē pasa; ka) to prometōpidion petalon, ex akēratou chrysiou, arrētǭ tini charaktēri kecharagmenon. Kai zōnē, hē to kechymenon tēs peribolēs peristellousa; kai ho tōn kryphiōn kosmos ’ kai panta hosa diʼ hainigmatōn, en eidei peribolēs, peri hieratikēs aretēs ekpaideuetai. Epei de ta toiauta, tǭ aoratǭ ekeinǭ k t nē* —"""—’ *T nnnG“,“hiʼ ysoth-’Ps perischetheis gnophǭ, en tę̄ aporrhētǭ tou Theou didaskalią exepaideuthē, meizōn heautou katastas tę̄ pros- ax. nei ōitē....iʼ----Rm. DA A ē 1 ii -
— all were woven fittingly by the weaver’s skill, each from the appropriate material. For some of the weavings there was the dye of blue and purple, and the fiery red of scarlet, and the brightness of fine linen in its natural, unworked appearance; for others linen, and for others hair, were used for the needs of the weavings. In some places red-dyed skins were suited to the beauty of the structure. These things Moses had made by his assistants after his descent from the mountain, according to the pattern of the work that had been shown him. But at that time, being in that temple not made with hands, he receives the law on how the priest must be adorned when he enters the sanctuary, the Word laying down in detail both the inner garments and the visible ones. The putting on of the vestments begins not with the hidden but with the visible. There were shoulder-pieces embroidered in various dyes, the same of which the veil was made, with much golden thread. On each side were clasps holding the shoulder-pieces together, setting emeralds round in gold. The adornment of the stones came from nature in their sheen, which flashed greenish rays, and from art in the wonder of their engravings. The art did not cut the engraving into the form of any idols; the names of the patriarchs, six on each, were engraved on the stones. … small shields on the front, and the chains interwoven with one another alternately in a certain pattern, plaited like a net, let down from above on each side from the clasp to the shields, so that, I think, the beauty of the plaiting might shine out the more, made bright by what lay beneath it. And there was that gold-wrought adornment placed over the breast, in which stones of different kinds, equal in number to the patriarchs, were set in four rows, three in each, showing in letters on themselves the names of the tribes. The under-robe inside the shoulder-pieces reached from the neck to the feet, handsomely adorned with hanging tassels. The lower hem was made beautiful not only by the variety of the weaving but also by hanging ornaments of gold: these were golden bells and pomegranates, set alternately along the lower hem. Then there was the head-band, all of blue, and the plate for the forehead, of pure gold, engraved with an ineffable inscription; and a girdle that gathered in the flowing of the robe; and the adornment of the hidden parts; and all the other things through which, in riddles, under the form of clothing, instruction is given about priestly virtue. When, enclosed in that invisible darkness, he had been instructed in such things in the secret teaching of God, having become greater than himself …
Chapter 321
321PG 44:321a–321d
Ἐπειδὴ γὰρ χρόνος τῷ Μωσῇ τις οὑ βραχὺς διε· γένετο, τῇ πρὸς Θεὸν ὁμιλίᾳ διὰ τῆς θείας ἐκείνης μυσταγωγὶας άπασχολάζοντι· καὶ ἦν τεσσαράκοντα ἡμέραις καὶ τοσαύταις νυξὶ τῆς ἀϊδίου ἐκείνης ζωῆς ὑπὸ τὸν γνόφον μετέχων, καὶ αὑτῆς τῆς φύσεως ἔξω γενόμενος (οὑ γάρ ἐπεδεήθη κατὰ τὸν χρόνον ἐκεῖνον εἱς τὸ σῶμα τροφῆς) τότε, οἷόν τι μειράκιον, ὁ λαὸς τῶν τοῦ παιδαγωγοῦντος ὄψεων ἔξω γενόμενος, ἀνοήτοις ὁρμαῖς είς ἀταξίανῖ ἐκφέρεται, καὶ συστάς ἐπὶ τὸν Ἀαρὼν, ἀνάγκην ἐπάγει τῷ ἱερεῖ, τῆς εἱδωλολατρείας αὑτοῖς καθηγήσασθαι. Καὶ γεγονότος τοῦ εἱδώλου ἐκ χρυσίου τῆς ὕλης (μόσχος δέ τὸ εἴδωλον ἦν ), οἱ μὲν ἐπηγάλλοντο τῷ ἀσεβήματι ' ὁ δὲ Μωσῆς κατʼ αὐτοὺς ἤδη γενόμενος, συντρίβει τὰς πλάκας,,ἃς θεόθεν ἐκόμιζενθ ὡς ἃν τοῦ πλημμελήματπ ἀξίαν τὴν τιμωρίαν ὑπόσχοιεν, τῆς θεοδόχου χάριτος ἀμοιρήσαντες. Εἶτα τῷ ἐμφυλίῳ αἵματι διὰ τῶν Λευῖτῶν καθαρίσας τὸ ἄγος, καὶ τῷ ἰδίῳ θυμῷ, τῷ κατὰ τῶν πεπλημμεληκότων, τὸ
Epeidē gar chronos tǭ Mōsę̄ tis hou brachys die; geneto, tę̄ pros Theon homilią dia tēs theias ekeinēs mystagōgias apascholazonti; kai ēn tessarakonta hēmerais kai tosautais nyxi tēs aïdiou ekeinēs zōēs hypo ton gnophon metechōn, kai hautēs tēs physeōs exō genomenos (hou gar epedeēthē kata ton chronon ekeinon heis to sōma trophēs) tote, hoion ti meirakion, ho laos tōn tou paidagōgountos opseōn exō genomenos, anoētois hormais eis ataxiani ekpheretai, kai systas epi ton Aarōn, anankēn epagei tǭ hierei, tēs heidōlolatreias hautois kathēgēsasthai. Kai gegonotos tou heidōlou ek chrysiou tēs hylēs (moschos de to eidōlon ēn ), hoi men epēgallonto tǭ asebēmati ' ho de Mōsēs katʼ autous ēdē genomenos, syntribei tas plakas,,has theothen ekomizenth hōs han tou plēmmelēmatp axian tēn timōrian hyposchoien, tēs theodochou charitos amoirēsantes. Eita tǭ emphyliǭ haimati dia tōn Leuitōn katharisas to agos, kai tǭ idiǭ thymǭ, tǭ kata tōn peplēmmelēkotōn, to
For since no short time passed for Moses while he was occupied in converse with God through that divine initiation — for forty days and as many nights he shared that eternal life under the darkness, and was outside nature itself (for during that time he had no need of food for his body) — then the people, like a youth who has got out of sight of his tutor, are carried by senseless impulses into disorder. They rise up against Aaron and force the priest to lead them in idolatry. When the idol had been made of gold (the idol was a calf), they exulted in their impiety; but Moses, now come upon them, breaks the tablets that he was bringing from God, so that they might undergo a punishment worthy of their offence, deprived of the grace that had received God. Then, having cleansed the guilt with the blood of their kinsmen through the Levites, and with his own anger against the offenders …
Chapter 323
323PG 44:324a–324d
περὶ τοῦ κατασκήψαντος ἐν αὐτοῖς πάθουςο ὁ δι παιδεύει, τὸ μὴ δεῖν οὕτως ἐχειν, διά τοῦ δοῦναι τοχεῖν ὧν ἐφίεντο, ὀρνέων τι πλῆθος, πρόσγειον ποιουο μένων τὴν πτῆσιν, ἐφεὶς τῷ στρατοπέδῳ νεφηδδν, καὶ κατʼ ἀγέλας ἐφίπτασθαι, ἐφʼ ὧν ἡ εὐκολία τῆς ἄγρας, είς κόρον τὴν κρεῶν ἐπιθυμίαν προήγαγεν. Ἦ δὲ ἀμετρία τῆς βρώσεως ἀθρόως αὐτοῖς τάς τῶν στομάτων κράσεις είς φθοροποιοὺς χυμοὺς μετεσκεύασε, καὶὴ πλησμονὴ αὐτοῖς είς νόσον καὶ θάνατον ἔληξεν, ὧν τὸ ὑπόδειγμα αὐτοῖς τε ἐκείνοις, καὶ τοίς πρὸς ἐκείνους ὁρῶσιν, ἱκανὸν πρὸς σωφροσύνην ἐγένετο. Εἶτα κατάσκοποι παρʼ αὑτοῦ πέμπονται τῆς χώρας ἐκείνης, ἡ κατά θείαν αὐτοῖς ἐπαγγελίαν ἐν ἐλπίσιν ἦν τῆς οἰκήσεως. Τούτων δέ μὴ πάντων τάληθῆ καταγγειλάντων, ἀλλά τινων τά ψευδῆ καὶ σκυθρωπά μηνυσάντων, πάλιν ὁ λαὸς διʼ ὀργῆς ἐποιεῖτο τὸν Μωσέα.0 δέ Θεὸς τοὺς ἀπελπίσαντας τὴν θείαν συμμαχίαν, τὺ μὴ ἰδεῖν τὴν ἐπηγγελμένην αὐτοῖς χώραν, καταδικάζει. Προῖόντων δὲ διὰ τῆς ἐρήμου, πάλιν αὐτοῖς ἐπιλιπόντος τοῦ ὕδατος, καὶ νή μνήμη τῆςξτοῦ Θεοῦ δυνάμεως συνεπέλειψεν. 03 γάρ τῷ προλαβόντι παρά τὴν πέτραν θαύματι, τὸ μηδέ νῦν αὐτοῖς ἐνδεῆσαι τὴν χρείαν ἐπίστευσαψ ἀλλʼ ἀποστάντες τῶν χρηστοτέρων ἐλπίδων, κατʼ αὐτοῦ τοῦ Θεοῦ καὶ τοῦ Μωσέως ταῖς λοιδορίαις ἐχώο ρουν · ὡς καὶ τὸν Μωσέα δόξαι τῇ ἀπιστίᾳ τοῦ λαοῦ συνοκλάσαι, πλὴν πάλιν αὐτοῖς θαυμαωποιῆσαι τὴν ἀκρότομον ἐκείνην πέτραν είς ὑδάτων φύσιν μετα- Πάλιν αὐτῷ περὶ τῆς ἡγεμονίας ἐπαναστάσεως ἐκ τοῦ λαοῦ γενομένης, καὶ τινῶν τὴν ἱερωσύνην είς ἐαυτοὺς μεταστῆσαι βιαζομένων ὁ μὶν- ἱκέτης τοῦ Θεοῦ περὶ τῶν ἐξαμαρτανόντων ἐγίνετο· τὸ δὲ δίκαιον τῆς τοῦ Θεοῦ κρίσεως, τῆς τοῦ Μωσέως πρὸς τὸ ὁμόφυλον ἄνθρωποι, θεόθεν παραγίνεσθαι τῆς ἱερωσύνης τὴν χάριν τοῖς ἀξιουμένοις, ῥάβδους ἐξ ἑκάστης φυλῆς παρὰ τῶν ἐξεχόντων κομίζεται, γράμμασινίίδίου ἑκάστου κατασημηναμένου τοῦ δεδωκότος, ἐν αἷς ἦν και ή ’Δαρὼν τοῦ ἱερέως. Ταύτας δέ προσθεὶς τῷ ναῷ, διὰ τούτων φανεροί τῷ λαῷ τὴν περὶ τῆς ίερωλ · σύνης τοῦ Θεοῦ ψῆφον. Μόνη γάρ ἐκ πασῶν ἡ τοῦ Ἀαρὼν ῥάβδος ἐβλάστησε, καὶτὸν ἐκ τοῦ ξύλου καρπὸν (κάρυον δὲ ἦν ὁ καρπὸς) ἐξέφυσε τε καὶ ἐτελείωσεν. Ὃ δὴ μέγιστον καὶ τοῖς ἀπίστοις εδοξε θαῦμα, πῶς τὸ ἀφλοιον καὶ περιεξεσμένον, καὶ ἀριζον
peri tou kataskēpsantos en autois pathouso ho di paideuei, to mē dein houtōs echein, dia tou dounai tochein hōn ephiento, orneōn ti plēthos, prosgeion poiouo menōn tēn ptēsin, epheis tǭ stratopedǭ nephēddn, kai katʼ agelas ephiptasthai, ephʼ hōn hē eukolia tēs agras, eis koron tēn kreōn epithymian proēgagen. Ē de ametria tēs brōseōs athroōs autois tas tōn stomatōn kraseis eis phthoropoious chymous meteskeuase, kaiē plēsmonē autois eis noson kai thanaton elēxen, hōn to hypodeigma autois te ekeinois, kai tois pros ekeinous horōsin, hikanon pros sōphrosynēn egeneto. Eita kataskopoi parʼ hautou pempontai tēs chōras ekeinēs, hē kata theian autois epangelian en elpisin ēn tēs oikēseōs. Toutōn de mē pantōn talēthē katangeilantōn, alla tinōn ta pseudē kai skythrōpa mēnysantōn, palin ho laos diʼ orgēs epoieito ton Mōsea.0 de Theos tous apelpisantas tēn theian symmachian, ty mē idein tēn epēngelmenēn autois chōran, katadikazei. Proiontōn de dia tēs erēmou, palin autois epilipontos tou hydatos, kai nē mnēmē tēsxtou Theou dynameōs synepeleipsen. 03 gar tǭ prolabonti para tēn petran thaumati, to mēde nyn autois endeēsai tēn chreian episteusaps allʼ apostantes tōn chrēstoterōn elpidōn, katʼ autou tou Theou kai tou Mōseōs tais loidoriais echōo roun ; hōs kai ton Mōsea doxai tę̄ apistią tou laou synoklasai, plēn palin autois thaumaōpoiēsai tēn akrotomon ekeinēn petran eis hydatōn physin meta- Palin autǭ peri tēs hēgemonias epanastaseōs ek tou laou genomenēs, kai tinōn tēn hierōsynēn eis eautous metastēsai biazomenōn ho min- hiketēs tou Theou peri tōn examartanontōn egineto; to de dikaion tēs tou Theou kriseōs, tēs tou Mōseōs pros to homophylon anthrōpoi, theothen paraginesthai tēs hierōsynēs tēn charin tois axioumenois, rhabdous ex hekastēs phylēs para tōn exechontōn komizetai, grammasiniidiou hekastou katasēmēnamenou tou dedōkotos, en hais ēn kai ē ’Darōn tou hiereōs. Tautas de prostheis tǭ naǭ, dia toutōn phaneroi tǭ laǭ tēn peri tēs ierōl ; synēs tou Theou psēphon. Monē gar ek pasōn hē tou Aarōn rhabdos eblastēse, kaiton ek tou xylou karpon (karyon de ēn ho karpos) exephyse te kai eteleiōsen. Ho dē megiston kai tois apistois edoxe thauma, pōs to aphloion kai periexesmenon, kai arizon
… concerning the passion that had broken out among them. He teaches them that this ought not to be so by letting them obtain what they desired: he let loose on the camp a great number of birds, flying close to the ground, swooping on it like a cloud and in flocks. The ease of catching them led their desire for meat on to satiety; but the immoderate eating suddenly changed the mixture of their bodies into destructive humours, and their surfeit ended for them in sickness and death. Their example was enough to teach self-control both to them and to those who look to them. Then spies are sent by him to that land which, by divine promise, they hoped to inhabit. Not all of these reported the truth; some gave false and gloomy reports, and again the people turned their anger on Moses. But God condemns those who had despaired of divine help not to see the land promised them. As they went on through the desert, the water again failed them, and with it the memory of God’s power failed too. They did not believe, on the strength of the former wonder at the rock, that their need would be met now also; abandoning better hopes, they launched into abuse against God himself and against Moses, so that Moses too seemed to give way along with the people’s unbelief. Nevertheless he again worked a wonder for them, changing that sheer rock into the nature of water … Again there was an uprising of the people against his leadership, and some tried by force to transfer the priesthood to themselves. Moses became a suppliant to God for the offenders; but the justice of God’s judgment … that the grace of the priesthood comes from God to those deemed worthy of it, rods are brought from each tribe by its leaders, each marked with the name of the one who gave it, and among them was the rod of Aaron the priest. He laid these before the shrine, and through them he made plain to the people God’s verdict about the priesthood. For of them all only Aaron’s rod budded, and from the wood it put forth and ripened its fruit (the fruit was a nut). This seemed the greatest wonder even to unbelievers: how the barkless, stripped, rootless
Chapter 325
325PG 44:325a–325d
ἀθρόας πιανθέν, τά τῶν ἐρῥιζωμένων ἐνήργησεν, ἀντὶ γῆς καὶ φλοιοῦ καὶ ίκμάδος καὶ ῥίζης καὶ κλὼνων τῆς θείας δυνάμεως γενομένης τῷ ξύλῳ. Ἐπὶ τούτοις διʼ ἀλλοφύλων ἐθνῶν τὸν στρατὸν ἄγων, ἀπώμοτον ποιεῖται ταῖς ἀρούραις αὐτῶν καὶ ταῖς ἀμπέλοις τῷ λαῷ συγχωρῆσαι τὴν δίοδον, ἀλλά φυλάξαι τὴν βασιλικὴν ὁδὸν, μήτε είς δεξιά, μήτε είς ἀριστερά ἀποκλίναντα. Τῶν δὲ πολεμίων οὐδὲ ἐπὶ τούτοις είρηνευόντων, μάχῃ καταγωνισάμενος τὸν ἀντίπαλον, ἐγκρατὴς γίνεται τῆς παρόδου. Εἶτά τις Βαλὰκ μείζονος ἔθνους τὴν ἠγεμονίαν ἔχων (Μαδιανῖται δέ τῷ ἐθνει τοῦνομα) πρὸς τὸ πάθος τῶν προολωλότων καταπλαγεὶς, καὶ ὅσον οὐδέπω τά ἶσα παρὰ τῶν Ἰσραηλιτῶν πείσεσθαι προσδοκήσας, ἐπάγεται πρὸς συμμαχίαν ὃπλων μὲν καὶ σωμάτων βοήθειαν οὐδεμίαν, περίεργον δέ μαγγανείαν, διά τινος Βαλαὰμ, ὂς ταῦτα δεινὸς ἐποιεῖτο εἶναι, καὶ παρά τῶν κεχρημένων αύτῷ ἔχειν τινά πρὸς τάς τοιαύτας σπουδάς δύναμιν ἐπιστεύετοο ᾧ τέχνη μὲν ἦν οίωνιστικὴ, δαιμόνων δέ τινι συνεργείᾳ χαλεπὸς ἦν, ἐπάγων τοῖς ἀνθρώποις περιεργοτέρα τινὶ δυνάμει τά ἀνήκεστα · ὃς τοῖς ἀπάγουσιν αὐτὸν ἐπὶ τὸν βασιλέα τοῦ ἐθνους ἑπόμενος, τῇ φωνῇ τῆς ὄνου τὸ μὴ αἶσιον αὐτῷ τὴν ὁδὸν εἶναι διδάσκεται. Εἶτα διά τινος ἐμφανείας τὸ πρακτέον μαθὼν, ἀσθενεστέραν εὗρε τὴν κακοποιὸν μαγγανείαν τοῦ βλάβην τινά τοῖς παρά τοῦ θεοῦ συμμαχουμένοις προστρίψασθαι. Ἀντὶ δὲ τῆς τῶν δαιμόνων ἐνεργείας ἐκ θείας ἐπιπνοίας ἐνθους γενόμενος, ἐφθέγξατο φωνὰς τοιαύτας, ὡς p προφητείαν ἄντικρυς εἶναι τῶν είς ὕστερον πρὸς τὸ κρεῖσσον ἐκδησομένων. Διʼ ὧν γὰρ ἐκωλύθη πρὸς τὸ κακδν ἐνεργῆσαι τῇ τέχνῃ, διὰ τούτων τῆς θείας δυνάμεως ἐν αἰσθήσει γενόμενος, χαίρειν ἐάσας τὴν μαντικὴν, ὑποφητεύει τῷ θείῳ θελήματι. Καὶ ἐπὶ τούτοις τὸ μὲν ἔθνος τῶν ἀλλοφύλων ἐντρίβεται, ἐπικρατεστέρου τοῦ λαοῦ κατὰ τὸν πόλεμον γεγονότος, ἡττηθέντος δὲ μετά ταῦτα τοῦ τῆς ἀκολασίας πάθους ἐν ταῖς αἰχμαλώτοις, ὅτε τοῦ Φινεὲς τοὺς ἐν ἀτιμίᾳ συμπλακέντας μιᾷ πληγῇ διελάσαντος, παῦσαν ἔσχε τοῦ Θεοῦ ἡ κατὰ τῶν λελυσσηκότων πρὸς τὰς ἀθέσμους μίξεις ὀργή ο τότε ἀναβὰς ἐπί τι δρος ὑψηλὸν ὁ νομοθέτης, καὶ πόρρωθεν τὴν χώραν κατασκεψάμενος, ἢ διά τῆς θείας ἐπαγγελίας τῆς πρὸς τοὺς πατέρας γεγενημένης τῷ Ἰσραὴλ παρεσκεύαστο, μεθίσταται τοῦ ἀνθρωπίνου βίου, οὐδὲν ἐν τῇ γῇ σημεῗον, οὐδὲ μνημόσυνον τῆς ἐαυτοῦ μεταστάσεως ’Δναλάσωμεν τοίνυν τὴν ἀρχὴν τοῦ περὶ αὐτοῦ διηγήματος.
athroas pianthen, ta tōn errhizōmenōn enērgēsen, anti gēs kai phloiou kai ikmados kai rhizēs kai klōnōn tēs theias dynameōs genomenēs tǭ xylǭ. Epi toutois diʼ allophylōn ethnōn ton straton agōn, apōmoton poieitai tais arourais autōn kai tais ampelois tǭ laǭ synchōrēsai tēn diodon, alla phylaxai tēn basilikēn hodon, mēte eis dexia, mēte eis aristera apoklinanta. Tōn de polemiōn oude epi toutois eirēneuontōn, machę̄ katagōnisamenos ton antipalon, enkratēs ginetai tēs parodou. Eita tis Balak meizonos ethnous tēn ēgemonian echōn (Madianitai de tǭ ethnei tounoma) pros to pathos tōn proolōlotōn kataplageis, kai hoson oudepō ta isa para tōn Israēlitōn peisesthai prosdokēsas, epagetai pros symmachian hoplōn men kai sōmatōn boētheian oudemian, periergon de manganeian, dia tinos Balaam, os tauta deinos epoieito einai, kai para tōn kechrēmenōn autǭ echein tina pros tas toiautas spoudas dynamin episteuetoo hǭ technē men ēn oiōnistikē, daimonōn de tini synergeią chalepos ēn, epagōn tois anthrōpois periergotera tini dynamei ta anēkesta ; hos tois apagousin auton epi ton basilea tou ethnous hepomenos, tę̄ phōnę̄ tēs onou to mē aision autǭ tēn hodon einai didasketai. Eita dia tinos emphaneias to prakteon mathōn, asthenesteran heure tēn kakopoion manganeian tou blabēn tina tois para tou theou symmachoumenois prostripsasthai. Anti de tēs tōn daimonōn energeias ek theias epipnoias enthous genomenos, ephthenxato phōnas toiautas, hōs p prophēteian antikrys einai tōn eis hysteron pros to kreisson ekdēsomenōn. Diʼ hōn gar ekōlythē pros to kakdn energēsai tę̄ technę̄, dia toutōn tēs theias dynameōs en aisthēsei genomenos, chairein easas tēn mantikēn, hypophēteuei tǭ theiǭ thelēmati. Kai epi toutois to men ethnos tōn allophylōn entribetai, epikratesterou tou laou kata ton polemon gegonotos, hēttēthentos de meta tauta tou tēs akolasias pathous en tais aichmalōtois, hote tou Phinees tous en atimią symplakentas mią plēgę̄ dielasantos, pausan esche tou Theou hē kata tōn lelyssēkotōn pros tas athesmous mixeis orgē o tote anabas epi ti dros hypsēlon ho nomothetēs, kai porrōthen tēn chōran kataskepsamenos, ē dia tēs theias epangelias tēs pros tous pateras gegenēmenēs tǭ Israēl pareskeuasto, methistatai tou anthrōpinou biou, ouden en tę̄ gę̄ sēmeïon, oude mnēmosynon tēs eautou metastaseōs ’Dnalasōmen toinyn tēn archēn tou peri autou diēgēmatos.
wood, fattened all at once, did what rooted plants do, the divine power becoming for the wood earth and bark and moisture and root and branches. After this, leading the army through foreign nations, he swears not to let the people pass through their fields and vineyards, but to keep to the king’s highway, turning neither to the right nor to the left. When the enemy would not make peace even on these terms, he defeated his adversary in battle and gained the passage. Then a certain Balak, who ruled a larger nation (the nation’s name was Midianites), was terrified at what had happened to those destroyed before, and expected to suffer the same at the hands of the Israelites any moment. He brought in as an ally no help of arms or men, but the meddling sorcery of a certain Balaam, who made out that he was skilled in such things and was believed by those who had used him to have some power for such purposes. His art was augury, and he was dangerous through some cooperation of demons, bringing ruin upon people by a meddling power. As he followed those who were taking him to the king of the nation, he learned from the voice of his donkey that the road was not auspicious for him. Then, learning through an appearance what he must do, he found his malicious sorcery too weak to inflict any harm on those whom God was fighting for. Instead of the working of the demons he became inspired by divine breath and uttered such words as to be plainly a prophecy of things that would later turn out for the better. For by the very means through which he was prevented from working evil with his art, he came to perceive the divine power; he bade farewell to divination and became the interpreter of the divine will. Upon this the foreign nation is crushed, the people having proved stronger in the war. But afterward they were overcome by the passion of licentiousness with the women captives; and when Phinehas had run through with one blow those joined in disgrace, God’s anger against those who had raged after unlawful unions ceased. Then the lawgiver climbed a high mountain and viewed from afar the land that had been prepared for Israel by the divine promise made to the fathers; and he departed from human life, leaving on the earth no sign and no memorial of his departure. Let us, then, take up again the beginning of the account about him.
Chapter 327
327PG 44:328a–328d
)Υ ΜΩΣΕΩΣ ΒΙΟΝ. " Ὅτε καταφθείρεσθαι τὸ άῤῥεν 6 τυραννικὸς διεκελεύετο νόμος · τότε γεννᾶται 6 Μωσῆς. Πῶς οὖν τὴν συντυχικὴν τοῦ ἀνδρὸς γέννησιν ἐκ προαιρέσεως ἡμεῖς μιμησόμεθα; Οὐ γὰρ δὴ καὶ τοῦτο τῶν ἐφʼ ἡμῖν εἶναι πάντως ἐρεῖ τις, ὥστε μιμήσασθαί τινα τῇ καθʼ ἑαυτὸν γεννήσει τὸν εὐδόκιμον τόκον. Ἀλλʼ οὐδὲν χαλεπὸν, ἐκ τοῦ δοκοῦντος δυσχερεστέρου τῆς μιμήσεως ἄρξασθαι · τίς γὰρ οὐκ οἶδεν, δτι πεῖν τὸ ὲν ἀλλοιώσει κείμενον, οὐδέποτε αὐτὸ ἐφʼ ἑαυτοῦ μένει " ἀλλʼ ἕτερον ἐξ ἑτέρου πάντοτε γίνεται, πρὸς τὸ κρεῖττον, ἦ πρὸς τὸ χεῖρον ἀεὶ τῆς ἀλλοιώσεως ὲνε ργουμένης; Νοείσθω δὲ καθʼ ὑπόθεσιν. Ἦ μὲν γὰρ ὑλική τε καὶ ἐμπαθεστέρα διάθεσις, πρὸς ἢν ἡ ἁνθρωπίνη φύσις κατολισθαίνουσα φέρεται, τὸ θῆλυ τῆς ζωῆς, 6 τῷ τυράννῳ φίλον ἐστὶ ζωογονούμενον· τὸ δὲ κατεσκληκός τε καὶ σύντονον τῆς ἀρετῆς, 6 άνδρώδης τόκος, 6 πολέμιος τῷ τυράννῳ, καὶ πρὸς - ἐπανάστασιν τῆς ἀρχῆς αὐτοῦ ὕποπτος. Δεῖ οὗν τό ἀλλοιούμενόν που, ἀεὶ πάντως γεννᾶσθαι. Οὐ γὰρ ἄν τι τῶν πάντοτε ὡσαύτως ἐχόντων, ἐν τῇ τρεπτῇ φύσει θεωρηθείη. Τὸ δὲ οὕτω γεννᾶσθαι ούκ ἐξ ἁλλοτρίας ἐστὶν ὁρμῆς, καθʼ ὁμοιότητα τῶν σωματικῶς τὸ συμβὰν ἁπογεννὼντων ' ἀλλʼ ὲκ προαιρέσεως 6 τοιοῦτος γίνεται τόκος. Καί ἐσμεν ἑαυτῶν τρόπον τινὰ πατέρες, ἑαυτοὺς οἴους ἂν ἐθέλωμεν, τίκτοντες, καὶ ἀπὸ τῆς ἰδίας προαιρέσεως είς ὅπερ ἂν ἐθέλωμεν εῐδος, ἦ άῤῥεν ἢ θῆλυ, τῷ τῆς ἀρετῆςῆ κακίας λόγῳ διαπλασσόμενοι. Καὶ ἔξεστι καὶ ἡμῖν πάντως, ἄκοντος τοῦ τυράννου καὶ λυπουμένου, ἐπὶ τῇ ἀστειοτέρᾳ γεννήσει παρελθεῖν τε είς φῶς, καὶ τοῖς γονεῦσι τοῦ καλοῦ τούτου κυήματος (λογισμοὶ δʼ ἂν εἷεν οὗτοι οἱ τῆς ἀρετῆς γινόμενοι πατέρες) ὀφθῆναί τε μεθʼ ἡδονῆς, καὶ ζωογονηθῆναι· κᾶν ὑπεναντίον ᾗ τῷ τοῦ τυράννου φρονήματι. Οὐκοῦν, ὡς ἄν τις ὲκ τῆς ἱστορίας τὰς ἀφορμὰς λαβὼν, ἐπὶ τὸ γυμνότερον διακαλύπτοι τὸ αἴνιγμα · τοῦτο διδάσκει 6 λόγος. ἀρχὴν τοῦ κατʼ ἀρετὴν ποιεῖσθαι βίου, τὸ ἐπὶ λύπῃ τοῦ ἐχθροῦ γεννηθῆναι, ὲν τῷ τοιούτῳ φημὶ τῆς γεν· νήσεως εἴδει, ἦς ὴ προαίρεσιςʼτὴν ὠδῖνα μαιεύεται. Ού γὰρ ἄν τις λυπήσειε τὸν ἀντίπαλον, μὴ τοιαῦτα δεικνὺς ἐφʼ ὲαύτοῦ γνωρίσματα, οἷα τῆς κατʼ ἐκείνου νίκης τεκμήρια γίνεσθαι. Τῆς δὲ αὐτῆς ’προαιρέσεως πάντως ἐστὶ, γεννῆσαί τε τὸ ἀνδρεῖον τοῦτο καὶ ἐνάρετον γέννημα· καὶ ταῖς καθηκούσαις τροφαῖς τιθηνήσασθαι ν καὶ ὅπως ἂν ἐκ τοῦ ὕδατος διασωθείη ἀπαθῶς προνοήσασθαι. Οἱ μὲν γὰρ τῷ τυράννῳ τοὺς τόκους αὐτῶν χαριζόμενοι, γυμνά τε καὶ ἀπρονόητα τῷ ῥείθρῳ τὰ τέκνα διαδιδὸασι. Ῥεῑθρον δὲ τοῦ βίοι φημὶ, τὸν τοῖς ἐπαλλήλοις πάθεσι κυματούμενον · ὑφʼ
)Y MŌSEŌS BION. " Hote kataphtheiresthai to arrhen 6 tyrannikos diekeleueto nomos ; tote gennatai 6 Mōsēs. Pōs oun tēn syntychikēn tou andros gennēsin ek proaireseōs hēmeis mimēsometha? Ou gar dē kai touto tōn ephʼ hēmin einai pantōs erei tis, hōste mimēsasthai tina tę̄ kathʼ heauton gennēsei ton eudokimon tokon. Allʼ ouden chalepon, ek tou dokountos dyscheresterou tēs mimēseōs arxasthai ; tis gar ouk oiden, dti pein to en alloiōsei keimenon, oudepote auto ephʼ heautou menei " allʼ heteron ex heterou pantote ginetai, pros to kreitton, ē pros to cheiron aei tēs alloiōseōs ene rgoumenēs? Noeisthō de kathʼ hypothesin. Ē men gar hylikē te kai empathestera diathesis, pros ēn hē hanthrōpinē physis katolisthainousa pheretai, to thēly tēs zōēs, 6 tǭ tyrannǭ philon esti zōogonoumenon; to de katesklēkos te kai syntonon tēs aretēs, 6 andrōdēs tokos, 6 polemios tǭ tyrannǭ, kai pros - epanastasin tēs archēs autou hypoptos. Dei houn to alloioumenon pou, aei pantōs gennasthai. Ou gar an ti tōn pantote hōsautōs echontōn, en tę̄ treptę̄ physei theōrētheiē. To de houtō gennasthai ouk ex hallotrias estin hormēs, kathʼ homoiotēta tōn sōmatikōs to symban hapogennōntōn ' allʼ ek proaireseōs 6 toioutos ginetai tokos. Kai esmen heautōn tropon tina pateres, heautous oious an ethelōmen, tiktontes, kai apo tēs idias proaireseōs eis hoper an ethelōmen eidos, ē arrhen ē thēly, tǭ tēs aretēsē kakias logǭ diaplassomenoi. Kai exesti kai hēmin pantōs, akontos tou tyrannou kai lypoumenou, epi tę̄ asteioterą gennēsei parelthein te eis phōs, kai tois goneusi tou kalou toutou kyēmatos (logismoi dʼ an heien houtoi hoi tēs aretēs ginomenoi pateres) ophthēnai te methʼ hēdonēs, kai zōogonēthēnai; kan hypenantion hę̄ tǭ tou tyrannou phronēmati. Oukoun, hōs an tis ek tēs historias tas aphormas labōn, epi to gymnoteron diakalyptoi to ainigma ; touto didaskei 6 logos. archēn tou katʼ aretēn poieisthai biou, to epi lypę̄ tou echthrou gennēthēnai, en tǭ toioutǭ phēmi tēs gen; nēseōs eidei, ēs ē proairesisʼtēn ōdina maieuetai. Ou gar an tis lypēseie ton antipalon, mē toiauta deiknys ephʼ eautou gnōrismata, hoia tēs katʼ ekeinou nikēs tekmēria ginesthai. Tēs de autēs ’proaireseōs pantōs esti, gennēsai te to andreion touto kai enareton gennēma; kai tais kathēkousais trophais tithēnēsasthai n kai hopōs an ek tou hydatos diasōtheiē apathōs pronoēsasthai. Hoi men gar tǭ tyrannǭ tous tokous autōn charizomenoi, gymna te kai apronoēta tǭ rheithrǭ ta tekna diadidoasi. Rheithron de tou bioi phēmi, ton tois epallēlois pathesi kymatoumenon ; hyphʼ
[Contemplation on the Life of Moses.] When the tyrant’s law ordered the males to be destroyed, then Moses is born. How, then, shall we imitate by our own choice the accidental birth of this man? Someone will surely say that this is not in our power at all, that anyone could imitate that renowned birth in his own birth. But it is not hard to begin our imitation from what seems the more difficult point. For who does not know that everything subject to change never stays as it is, but always becomes one thing from another, the change always working either toward the better or toward the worse? Let it be understood by way of illustration. The material and more passionate disposition, toward which human nature slides and is carried, is the female of life, whose birth is dear to the tyrant; while the austere and intense character of virtue is the male birth, hostile to the tyrant and suspected of rising up against his rule. What is subject to change, then, must always be in some way being born; for nothing that remains always the same can be observed in a changeable nature. But to be born in this way does not come from an impulse outside us, as with those who bodily beget whatever chances; such a birth comes about by choice. And we are in a sense our own parents, giving birth to ourselves as we wish, and by our own choice forming ourselves into whatever form we wish, male or female, by the principle of virtue or of vice. And it is altogether open to us too, against the tyrant’s will and to his grief, to come into the light by the nobler birth, and to be seen with pleasure by the parents of this fair offspring (these would be the reasonings that become the fathers of virtue) and to be kept alive, even if it is contrary to the tyrant’s intention. So, as one might take his starting-points from the history and uncover the riddle more plainly, the Word teaches this: the beginning of the life of virtue is to be born to the enemy’s grief — I mean, in that kind of birth whose labour is delivered by choice. For no one would grieve his adversary without showing in himself such marks as become proofs of victory over him. And it belongs entirely to the same choice both to beget this manly and virtuous offspring, to nurse it with fitting food, and to provide that it be saved from the water unharmed. For those who give their offspring as a favour to the tyrant hand their children over to the stream naked and without forethought. By the stream I mean life, which surges with passions one after another; by
Chapter 329
329PG 44:329a–329d
οὗ τὸ ὲν τῷ ῥείθρῳ γινόμενον, ὑποβρύχιον καταδύεταί τε καὶ καταπνίγεται. Oi δὲ σώφρονές τε καὶ προνοητικοὶ λογισμοὶ,οί τῆς ἀνδρείας γονῆς πατέρες, ὃταν κατάγειν πρὸς τὰ τῆς ζωῆς κύματα τὸ ἀγαθὸν ἔκγονον ἡ τοῦ βίου ἀνάγκη βιάσηται, κιβωτῷ πρὸς τὺ μὴ γενέσθαι βύθιον τὸν τῷ ῥείθρῳ δοθέντα κατασφαλίζονται. Κιβωτδς δʼ ἂν εἴη ἐκ διαφόρων σανίδων συμπεπηγυῖα, ἡ ὲκ ποικίλων μαθημάτων συμπηγνυμένη παίδευσις, ἠ ἄνω τῶν κυμάτων τὸν διʼ αὐτῆς ἐπιφερόμενον τοῦ βίου ἀνέχουσα· ἦς ὑπαρχούσης, οὐδὲ ἐπὶ πολὺ τῷ σάλῳ τῶν ὑδάτων ἐμπλαο νηθήσεται, ταῖς τῶν κυμάτων ὁρμαῖς συμφερόμενος· ἀλλʼ ἐπὶ τοῦ σταθεροῦ τῆς ὄχθης, τοῦτʼ ἐστιν, ἔξω τοῖ βιωτικοῦ σάλου γινόμενος, αὐτομάτως ὑπὸ τῆς φορεῖς τῶν ὑδάτων πρὸς τὸ σταθηρὸν ἀπωσθήσεται. ‘0 δὴ καὶ τῇ πείρᾳ μανθάνομεν α ὅτι καὶ τοὺς μὴ συνδιαβαπτιζομένους ἔτι ταῖς ἀνθρωπίναις ἀπάταις, αὐτῶν τῶν πραγμάτων ἡ … τε καὶ πεφορημὲνη κίνησις ἀφʼ ἑαυτῆς ἀπωθεῖται, ὥσπερ τι βάρος μά·ταιον. τοὺς διὰ τῆς ἀρετῆς ἐνοχλοῦντας λογιζομένη. 'U δὲ τῶν τοιούτων ἔξω γενόμενος, μιμείσθω τὸν Μωσέα, καὶ μὴ φειδέσθω τῶν δακρύων, κᾶν ὲν κιβωτῷ κατησφαλισμὲνος τύχῃ. Ἀκριβὴς γάρ φύλαξ τῶν διʼ ἀρετῆς σωζομένων, τὸ δάκρυον. Ei δὲ ἡ ἄγονός τε καὶ στεῖρα βασιλέως οὖσα θυγάτηρ (ἢν οἶμαι τὴν ἔξωθεν κυρίως νοεῖσθαι φιλοσοφίαν),ὑποβαλλομένη τὸν νέον, μήτηρ τοῦ τοιούτου κληθῆναι κατασκευάσειεν ἕως τότε συγχωρεῖ ὁ λόγος μὴ ἀπωθεῖσθαι τὴν Οὐκοῦν τοσοῦτόν τις τῇ τῶνΑἰγυπτίων βασιλίδι συζήσας, ὅσον μὴ δοκεῖν ἄμοιρος εἶναι τῶν παρʼ ὲκείνοις σεμνῶν, ἀναδραμείτω πρὸς τὴν κατὰ φύσιν μητέρα, ἦς οὐδὲ παρά τῇ βασιλίδι τρεφόμενος ἀπεσχίσθη, τῷ μητρώῳ γάλακτι, καθὼς ἡ ἱστορία φησὶ, τιθηνούμενος. Ὅπερ μοι δοκεῖ διδάσκειν, ἵνʼ εἰ τοῖς ἔξωθεν λόγοις καθομιλοίημεν ὲν τῷ καιρῷ τῆς παιδεύσεως, μὴ χωρίζεσθαι τοῦ ὑποτρέφοντος ἡμᾶς τῆς Ἐκκλησίας γάλακτος. Τοῦτο δʼ ἂν εἴη, τὰ νόμιμά τε καὶ τά ἢθη τῆς Ἑκκλησίας, οἷς τρέφεται ή ψυχὴ καὶ ἀδρύνεται, ἐντεῦθεν τῆς εἰς ὕψος ἀναδρομῆς τὰς ἀφορμὰς δεχομένη. Ἀληθὴς δὲ ὁ λόγος, ὅτι δύο πολεμίων μέσος γενήσεται, ὁ πρὸς τὰ ἔξωθεν δόγματα, καὶ μὴ τά πάτρια, βλέπων. Ἀνθίσταται γάρ ὁ κατά τὴν θρησκείαν ἀλλόφυλος τῷ Ἑβραίῳ λόγῳ, ἰσχυρότερος φανῆναι τοῦ Ἰσραηλίτου φιλονεικῶν. Καὶ πολλοῖς γε τῶν ὲπιπολαιοτέρων τοιοῦτος ἔδοξεν, οἳ καταλιπόντες τὴν πατρῴαν πίστιν, τῷ ἐχθρῷ συνεμάχησαν, _ παραβάται τῆς πατρίου διδασκαλίας γενόμειοι. '0 μέντοι κατά τὸν Μωσὲα μέγας τε καὶ γενναῖος τὴν ψυχὴν. νεκρὸν ἀποδείκνυσι τῇ παρʼ αὐτοῦ πληγῇ τὸν τῷ λόγῳ τῆς εὐσεβείας ἁντεγειρόμενον. Καὶ ἄλλως τις εὕροι τὴν τοιαύτην ὲν ἡμῖν μάχην. Μέσος γὰρ ὁ ἄνθρωπος οἷόν τι ἔπαθλον ἀγῶνος τοῖς ἐκ τοῦ ἐναντίου μεταποιουμένοις πρόκειται· καὶ ᾧπερ
hou to en tǭ rheithrǭ ginomenon, hypobrychion katadyetai te kai katapnigetai. Oi de sōphrones te kai pronoētikoi logismoi,oi tēs andreias gonēs pateres, hotan katagein pros ta tēs zōēs kymata to agathon ekgonon hē tou biou anankē biasētai, kibōtǭ pros ty mē genesthai bythion ton tǭ rheithrǭ dothenta katasphalizontai. Kibōtds dʼ an eiē ek diaphorōn sanidōn sympepēguia, hē ek poikilōn mathēmatōn sympēgnymenē paideusis, ē anō tōn kymatōn ton diʼ autēs epipheromenon tou biou anechousa; ēs hyparchousēs, oude epi poly tǭ salǭ tōn hydatōn emplao nēthēsetai, tais tōn kymatōn hormais sympheromenos; allʼ epi tou statherou tēs ochthēs, toutʼ estin, exō toi biōtikou salou ginomenos, automatōs hypo tēs phoreis tōn hydatōn pros to stathēron apōsthēsetai. ‘0 dē kai tę̄ peirą manthanomen a hoti kai tous mē syndiabaptizomenous eti tais anthrōpinais apatais, autōn tōn pragmatōn hē … te kai pephorēmenē kinēsis aphʼ heautēs apōtheitai, hōsper ti baros ma;taion. tous dia tēs aretēs enochlountas logizomenē. 'U de tōn toioutōn exō genomenos, mimeisthō ton Mōsea, kai mē pheidesthō tōn dakryōn, kan en kibōtǭ katēsphalismenos tychę̄. Akribēs gar phylax tōn diʼ aretēs sōzomenōn, to dakryon. Ei de hē agonos te kai steira basileōs ousa thygatēr (ēn oimai tēn exōthen kyriōs noeisthai philosophian),hypoballomenē ton neon, mētēr tou toioutou klēthēnai kataskeuaseien heōs tote synchōrei ho logos mē apōtheisthai tēn Oukoun tosouton tis tę̄ tōnAigyptiōn basilidi syzēsas, hoson mē dokein amoiros einai tōn parʼ ekeinois semnōn, anadrameitō pros tēn kata physin mētera, ēs oude para tę̄ basilidi trephomenos apeschisthē, tǭ mētrōǭ galakti, kathōs hē historia phēsi, tithēnoumenos. Hoper moi dokei didaskein, hinʼ ei tois exōthen logois kathomiloiēmen en tǭ kairǭ tēs paideuseōs, mē chōrizesthai tou hypotrephontos hēmas tēs Ekklēsias galaktos. Touto dʼ an eiē, ta nomima te kai ta ēthē tēs Hekklēsias, hois trephetai ē psychē kai adrynetai, enteuthen tēs eis hypsos anadromēs tas aphormas dechomenē. Alēthēs de ho logos, hoti dyo polemiōn mesos genēsetai, ho pros ta exōthen dogmata, kai mē ta patria, blepōn. Anthistatai gar ho kata tēn thrēskeian allophylos tǭ Hebraiǭ logǭ, ischyroteros phanēnai tou Israēlitou philoneikōn. Kai pollois ge tōn epipolaioterōn toioutos edoxen, hoi katalipontes tēn patrǭan pistin, tǭ echthrǭ synemachēsan, _ parabatai tēs patriou didaskalias genomeioi. '0 mentoi kata ton Mōsea megas te kai gennaios tēn psychēn. nekron apodeiknysi tę̄ parʼ autou plēgę̄ ton tǭ logǭ tēs eusebeias hantegeiromenon. Kai allōs tis heuroi tēn toiautēn en hēmin machēn. Mesos gar ho anthrōpos hoion ti epathlon agōnos tois ek tou enantiou metapoioumenois prokeitai; kai hǭper
under which whatever is in the stream is pulled under and drowned. But the self-controlled and provident reasonings, the fathers of the manly offspring, when the necessity of life forces them to set the good child out upon the waves of life, secure the one given to the stream in an ark, so that he does not sink to the bottom. The ark, fitted together from various planks, would be education fitted together from various studies, which holds above the waves of life the one carried in it. When he has it, he will not drift long in the surge of the waters, swept along by the rush of the waves; he will be pushed of his own accord by the movement of the waters to the firm ground of the bank, that is, he will come to be outside the turmoil of life. This we learn by experience as well: those who are no longer plunged together with others into human deceits are thrust away by the … and restless movement of affairs itself, like a useless burden, since it reckons those who trouble it by their virtue a nuisance. Whoever has come out of such things, let him imitate Moses and not spare his tears, even if he happens to be secured in the ark; for tears are an exact guardian of those who are saved through virtue. If the king’s daughter, childless and barren as she is (whom I think we should properly take to mean outside philosophy), adopts the young man and contrives to be called the mother of such a one, the Word allows him up to that point not to reject the … So let a person live with the Egyptian princess only so long as not to seem to lack a share in what is held in honour among them, and then run back to his natural mother, from whom he was not separated even while being raised by the princess, since he was nursed, as the history says, with his mother’s milk. This seems to me to teach that, if we associate with outside learning during our time of education, we should not be separated from the milk of the Church that nourishes us. This would be the laws and customs of the Church, by which the soul is fed and matured, taking from them its starting points for the ascent on high. True is the saying that one who looks to outside doctrines and not to those of his fathers will find himself between two enemies. For the foreigner in religion opposes the Hebrew teaching, eager to appear stronger than the Israelite. And to many of the more superficial he has seemed so: they abandoned the faith of their fathers and fought on the enemy’s side, becoming transgressors of the ancestral teaching. But one who is great and noble of soul, as Moses was, shows the one who rises against the teaching of godliness to be dead by his blow. One might also find such a fight within us in another way. For the human being is set in the middle, as a kind of prize of a contest, for those who lay claim to him from opposite sides; and to whichever
Chapter 331
331PG 44:332a–332d
ιν προστεθῇ, τοῦτον νικητήν τοῦ ἐναντίου ποιεί, οἷον εἰδωλολατρεία καὶ θεοσέβεια, ἀκολασία καὶ σωφροσύνη, δικαιοσύνη καὶ ἀδικία, τύφος καὶ μετριοτης, καὶ πάντα τά ἐξ ἀντιθέτου νοούμενα, Αἰγυπτίου τινὸς ἄντικρύς ἐστι πρὸς Ἐὗραϊον μάχη. Παιδεύει τοίνυν ἡμᾶς ὁ Μωσῆς τῷ καθʼ ἑαυτὸν ὑποδείγματι, συνίστασθαι μὲν ὡς ὁμοφύλῳ τῇ ἀρετῇ, ἀναιρεῖν δὲ τὸν ὲκ τοῦ ἐναντίου τῇ ἀρετῇ ἐπεμβαίνοντα. Τῷ ὄντι γὰρ ἠ τῆς εὐσεβείας ἐπικράτησις, θάνατος xui. διαφθορά τῆς είδωλολατρείας γίνεται. Οὕτω καὶ· διά τῆς ἱικαιοσύνης ἀναιρεῖται ἀδικία· καὶ τῇ μετριότητι ὁ τῦφος καταφονεύεται. Ἀλλά καὶ ἡτῶν ἐμφυλίων καὶ πρὸς ἀλλήλους στάσις, καὶ ἐν ἡμῖν γίνεται. Οὐ γὰρ ἂν αἱ τῶν πονηρῶν αἱρέσεων δογματοποιῖαι χώραν ἔσχον, μὴ είς ἀντίπαλον τάξιν τῶν λογισμῶν τοῖς ἀληθεστέροις ἀντιὸαινόντων. Ἐάν οῦν ἀσθενέστεροι ὦμεν, ὥστε διʼ ἑαυτῶν δοῦναι τῷ δικαίῳ τὸ κράτος, ὑπερισχύοντος διὰ τῶν ἐπιχειρημάτων τοῦ χείρονος, καί τὴν ἀρχὴν τῆς ἀληθείας ἀπωθουμένου · φευκτέον ἐντεῦθεν ὡς τάχιστα, καθʼ ὁμοιότητα τοῦ ἱστορικοῦ ύποδείγματος, πρὸς μείζονά τε καὶ ὑψηλοτέραν τῶν μυστηρίων διδασκαλίαν. Κάν ἀλλοφύλῳ πάλιν συγγενέσθαι δέῃ, τοῦτʼ ἐστι. κᾶν τῇ ἔξω συγγενέσθαι φιλοσοφία καταναγκάζῃ ἡ χρεία · καὶτοῦτο ἑλώμεθα. τοὺς πονηροὺς ποιμένας τῆς ἀδίκου τῶν φρεάτων χρήσεως ἀποσκεδάσαντες· ὅπερ ἐστὶ τοῦς τῶν κακῶν διδασκάλους ἐπὶ τῇ πονηρᾷ χρήσει τῆς παιδεύσεως διελέγξαντες, οὕτως ἐφʼ ἑαυτοὺς ίδιάσομεν, οὐκέτι μαχομένοις τισὶ συμπλεκόμενοί τε καὶ μεσιτεύοντες. ἀλλʼ ἐν ὁμοφρονοῦσί τε καὶ ὁμογνωμονοῦσι τοῖς παρʼ ἡμῶν βουκολουμένοις συζήσομεν, πάντων τῶν ἐν ἡμῖν τῆς ψυχῆς κινημάτων, προβάτων δίκην, τῷ βουλήματι τοῦ ἐπιστατοῦντος λόγου ποιμαινομένων. Καὶ οὓτω προσεδρεύουσιν ἡμῖν τῇ εἰρηνικῇ ταύτῃ καὶ ἀπολέμῳ διαγωγῇ, ἐπιλάμψει τότε ἡ ἀλήθεια, ταῖς ίδίαις μαρμαρυγαῖς τὰς τῆς ψυχῆς δψεις περιαυγάζουσα. Θεὸς δέ ἐστιν ὴ ἀλήθεια, ἡ ὲμφανισθείσα τότε διὰ τῆς ἀρρήτου ἐκείνης φωταγωγίας τῷ Μωσῇ. Ei δὲ καὶ θάμνου τινος ἀκανθώδους τὸ φέγγος ἐξάπτεται, ᾧ ἡ ψυχὴ τοῦ προφήτου καταφωτίζεται · οὐδὲ τοῦτο ἀσυντελές ἡμῖν ἐσται πρὸς τὸ ζητούμενον. El γὰρ Θεὸς μὲν ἡ ἀλήθεια, ὴ δὲ ἀλήθεια φῶς ἐστι· ταῦτα δὲ τὰ ὑψηλά τε καὶ θεία τῶν ὀνομάτων, καὶ ἡ τοῦ Εὑαγγελίου φωνὴ προσμαρτυρεῖ τῷ διὰ σαρκὸς ἡμῖν ὀφθέντι Θεῷ· ἀκολούθως ή τοιαύτη τῆς ἀρετῆς ἀγωγὴ προσάγει ἡμᾶς τῇ γνώσει τοῦ φωτὸς ἐκείνου, ὃ μέχρι τῆς ἀνθρωπίνης κάτεισι φύσεως · οὐκ ἀπὸ τινος τῶν περὶ τά ἀστρα φωστήρων λαμπόμενον, ὡς ἂν μὴ τῆς ὑποκειμένης ὕλης ἡ αὐγὴ νομισθείη, ἀλλʼ ἀπὸ γηῖνης θάμνου τοὺς κατʼ οὐρανὸν φωστῆρας ταῖς ἀκτῖσιν ὑπερβαλλόμενον. Διʼ οῦ διδασκόμεθα καὶ τὸ κατά τὴν Παρθένον μυστήριον, ἀφʼ ἧς τὸ τῆς θεότητος φῶς ἐπιλάμψαν τῷ ἀνθρωπίνῳ βίῳ διὰ γεννήσεως, ἀδιάφθορον ἐφύλαξε τὴν ἐξάψασαν θάμνον, τοῦ βλαστοῦ τῆς παρθενίας μὴ μεταμαρανθέντος τῷ τόκῳ. Παρʼ ἐκείνου τοῦ φωτὸς διδασκόμεθα, τί ποιήσαντες, ἐντὸς τῶν ἀκτίνων τῆς άληθείας στησόμεθα · ὃτι οὐκ ἔστι δεδεμένοις ποσὶ-λ
in prostethę̄, touton nikētēn tou enantiou poiei, hoion eidōlolatreia kai theosebeia, akolasia kai sōphrosynē, dikaiosynē kai adikia, typhos kai metriotēs, kai panta ta ex antithetou nooumena, Aigyptiou tinos antikrys esti pros Heuraïon machē. Paideuei toinyn hēmas ho Mōsēs tǭ kathʼ heauton hypodeigmati, synistasthai men hōs homophylǭ tę̄ aretę̄, anairein de ton ek tou enantiou tę̄ aretę̄ epembainonta. Tǭ onti gar ē tēs eusebeias epikratēsis, thanatos xui. diaphthora tēs eidōlolatreias ginetai. Houtō kai; dia tēs hiikaiosynēs anaireitai adikia; kai tę̄ metriotēti ho typhos kataphoneuetai. Alla kai hētōn emphyliōn kai pros allēlous stasis, kai en hēmin ginetai. Ou gar an hai tōn ponērōn haireseōn dogmatopoiiai chōran eschon, mē eis antipalon taxin tōn logismōn tois alēthesterois antioainontōn. Ean oun asthenesteroi ōmen, hōste diʼ heautōn dounai tǭ dikaiǭ to kratos, hyperischyontos dia tōn epicheirēmatōn tou cheironos, kai tēn archēn tēs alētheias apōthoumenou ; pheukteon enteuthen hōs tachista, kathʼ homoiotēta tou historikou ypodeigmatos, pros meizona te kai hypsēloteran tōn mystēriōn didaskalian. Kan allophylǭ palin syngenesthai deę̄, toutʼ esti. kan tę̄ exō syngenesthai philosophia katanankazę̄ hē chreia ; kaitouto helōmetha. tous ponērous poimenas tēs adikou tōn phreatōn chrēseōs aposkedasantes; hoper esti tous tōn kakōn didaskalous epi tę̄ ponērą chrēsei tēs paideuseōs dielenxantes, houtōs ephʼ heautous idiasomen, ouketi machomenois tisi symplekomenoi te kai mesiteuontes. allʼ en homophronousi te kai homognōmonousi tois parʼ hēmōn boukoloumenois syzēsomen, pantōn tōn en hēmin tēs psychēs kinēmatōn, probatōn dikēn, tǭ boulēmati tou epistatountos logou poimainomenōn. Kai houtō prosedreuousin hēmin tę̄ eirēnikę̄ tautę̄ kai apolemǭ diagōgę̄, epilampsei tote hē alētheia, tais idiais marmarygais tas tēs psychēs dpseis periaugazousa. Theos de estin ē alētheia, hē emphanistheisa tote dia tēs arrētou ekeinēs phōtagōgias tǭ Mōsę̄. Ei de kai thamnou tinos akanthōdous to phengos exaptetai, hǭ hē psychē tou prophētou kataphōtizetai ; oude touto asynteles hēmin estai pros to zētoumenon. El gar Theos men hē alētheia, ē de alētheia phōs esti; tauta de ta hypsēla te kai theia tōn onomatōn, kai hē tou Heuangeliou phōnē prosmartyrei tǭ dia sarkos hēmin ophthenti Theǭ; akolouthōs ē toiautē tēs aretēs agōgē prosagei hēmas tę̄ gnōsei tou phōtos ekeinou, ho mechri tēs anthrōpinēs kateisi physeōs ; ouk apo tinos tōn peri ta astra phōstērōn lampomenon, hōs an mē tēs hypokeimenēs hylēs hē augē nomistheiē, allʼ apo gēinēs thamnou tous katʼ ouranon phōstēras tais aktisin hyperballomenon. Diʼ ou didaskometha kai to kata tēn Parthenon mystērion, aphʼ hēs to tēs theotētos phōs epilampsan tǭ anthrōpinǭ biǭ dia gennēseōs, adiaphthoron ephylaxe tēn exapsasan thamnon, tou blastou tēs parthenias mē metamaranthentos tǭ tokǭ. Parʼ ekeinou tou phōtos didaskometha, ti poiēsantes, entos tōn aktinōn tēs alētheias stēsometha ; hoti ouk esti dedemenois posi-l
he attaches himself, he makes that one the victor over the other. Idolatry and godliness, licentiousness and self-control, justice and injustice, pride and modesty, and everything understood as opposites: this is plainly the fight of an Egyptian against a Hebrew. Moses, then, teaches us by his own example to stand with virtue as with a kinsman, and to destroy whatever attacks virtue from the opposite side. For in truth the victory of godliness becomes the death and destruction of idolatry; so too injustice is destroyed by justice, and pride slain by modesty. But the strife of kinsmen with one another also happens within us. For the doctrine-making of the wicked heresies would have had no room if the reasonings did not range themselves against the truer ones as against an opposing army. If, then, we are too weak to give victory to the right by ourselves, while the worse prevails by its arguments and thrusts away the rule of truth, we must flee from there as quickly as possible, after the likeness of the historical example, to the greater and loftier teaching of the mysteries. And if we must again live with a foreigner — that is, if need compels us to associate with outside philosophy — let us choose this too, after scattering the wicked shepherds from their unjust use of the wells, that is, after refuting the teachers of evil in their wicked use of education. In this way we shall live by ourselves, no longer entangled with combatants or acting as mediators between them, but living among those of one mind and one judgment whom we pasture, all the movements of the soul within us being shepherded like sheep by the will of the reason that presides over them. And as we persevere in this peaceful and warless way of life, the truth will then shine upon us, lighting up the eyes of the soul with its own radiance. The truth is God, who then appeared to Moses through that ineffable illumination. And if the radiance by which the prophet’s soul is enlightened is kindled from a thorny bush, this too will not be without use for our inquiry. For if God is truth, and truth is light — and the voice of the Gospel bears witness to these lofty and divine names for the God who appeared to us through flesh — then such a training in virtue leads us in due order to the knowledge of that light which comes down even to human nature. It does not shine from any of the luminaries among the stars, lest its radiance be thought to belong to the underlying matter, but from an earthly bush, surpassing the luminaries of heaven with its rays. By this we are taught also the mystery of the Virgin, from whom the light of divinity, shining on human life through birth, kept uncorrupted the bush that kindled it, the flower of virginity not withering with the birth. From that light we are taught what we must do to stand within the rays of truth: that it is not possible with bound feet
Chapter 333
333PG 44:333a–333d
ἀναδραμεῖν πρὸς τὸ ’ὑέος ἐκεῖνο, ἐν ᾧ τὸ ιρῶς τῆ. ἀληθείας ὁρᾶται, εί μὴ περιλυθείη τῶν τῆς τινυχῆ βάσεων ἡ νεκρά τε καὶ γηῖνη τῶν δερμάτων περιβολὴ, ὴ περιτεθεϊσα κατʼ ἀρχὰς τῇ φύσει, ὅτε διὰ τῆς παρακοῆς τοῦ θείου θελήματος ὲγυμνὼθηιιεν. Καὶ οὓτως ἐπακολουθήσει τούτων ἡμῖν γενομένων ἡ τῆς ἀληθείας γνῶσις τῆς περὶ τὸ μὴ ὃν ὑπολήψεως καθάρσιον γίνεται. Τοῦτο δέ ἐστι, κατά γε τὸν ἐμὸν λόγον, ὁρισμὸς ἀληθείας. τὸ μὴ διαψευσθῆναι τῆς τοῦ ὄντος κατανοήσεως. (Ψεῦδος γάρ ἐστι φαντασία τις περὶ τὸ μὴ ὃν ἐγγινομένη τῇ διανοίᾳ, ὡς ὑφεστῶτος τοῦ μὴ ὑπάρχοντος ’ ἀλήθεια δὲ, ἡ τοῦ ὄντος ἀσφαλὴς κατανόησις.) Καὶ οὕτω πολλῷ τις τῷ μεταξὺ χρόνῳ ταῖς ὑψηλαῖς διʼ ἡσυχίας ὲμφιλοσοῇσας μελέταις, μόλις κατανοήσει, τί μέν ἐστιν ὡς ἀληθῶς τὸ ὃν, ὄ τῇ αὑτοῦ φύσει τὸ εἶναι ἔχει ο τί δὲ τὸ μὴ ὃν, ὅ ὲν τῷ δοκεῖν εἶναι μόνον ἐστὶν, ἀνυπόστατον ἕχον ἀφʼ ἑαυτοῦ τὴν φύσιν. "0 μοι δοκεῖ τότε ὁ μέγας Meet)σῆς, ὲν τῇ θεοφανεία παιδευθεὶς, γνῶναιο ὅτι οὐδὲν τῶν ἄλλων, ὅσα τε τῇ αἰσθήσει καταλαμβάνεται, καὶ ὅσα κατά διάνοιαν θεωρεῖται, τῷ ὄντι ὑφέστηκε, πλὴν τῆς ὑπεράνω ἑστώσης οὐσίας καὶ αἰτίας τοῦ παντὸς, ἀφʼ ἧς ἐξῆπται τὸ πᾶν. Ei γάρ τι καὶ ἄλλο ἐν τοῖς οὖσιν ὴ διάνοια βλέπει, ἀλλʼ ὲν οὐδενὶ τῶν ὄντων τὸ ἀπροσδεὲς τοῦ ἑτέρου εὑθεωρεὶ ὁ λόγος, ᾧδυνατόν ἐστι δίχα τῆς μετουσίας τοῦ ὄντος εἶναι.. Τὸ δὲ ὼσαὺτως ἔχον ἀεὶ, τὸ ἀναυξὲς, τὸ ἁμείωτον, τὸ πρὸς πᾶσαν μεταῶλὴν τήν τε πρὸς τὸ κρεῖττον καὶ τὴν πρὸς τὸ χεῖρον ἐπίσης ἀκίνητον · τοῦμὲν γὰρ χείρονος ηλι- . λοτρίωται τὸ δὲ κρεῖττον οὑκ ἔχει · τὸ δὲ παντὸς ἀνενδεὲς ἑτέρου, τὸ μόνον ὀρεκτὸν, καὶ παρὰ παντὸς μετεχόμενον, καὶ ὲν τῇ μετουσίᾳ τῶν μετεχόντων οὑκ ὲλαττού μενον. Τοῦτό ἐστιν ὡς ἀληθῶς τὸ ὄντως ὃν, καὶ ἡ τούιτου κατανόησις, ὴ τῆς ἀληθείας γνῶσίς ἐστιν. Ἐν τούτῳ τοίνυν γινόμενος τότε μὲν ἐκεῖνος. νῦν δὲ πᾶς ό κατʼ ἐκεῖνον τῆς γηῒνης αὑτὸν ἐκλύων περιβολῆς, καὶτὸ ὲκ τῆς βάτου ιρῶς βλέπων, τοῦτʼ ἐστι. πρὸς τὴν διὰ σαρκὸς τῆς ἀκανθώδους ταύτης ὲπιλάμψασαν ἡμῖν ἀκτῖνα, ἥτις ἐστὶ, καθὼς τὸ Εὐαγ-ιρ τέλιόν φησι, τὸ φῶς τὸ ἀληθινὸν, καὶ ἡ ἀλήθεια· τότε τοιοῦτος γίνεται, οἶος καὶ ἑτέροις εἰς σωτηρίαν ἀρκέσαι, καὶ καθελεῖν μὲν τὴν ἐπικρατοῦσαν κακῶς τυραννίδα, ἐξελέσθαι δὲ πρὸς ἐλευθερίαν πᾶν τὸ τῇ πονηρᾷ δουλείᾳ κατακρατούμενον, τῆς ἀλλοιωθείσης δεξιᾶς. καὶ τῆς εἰς ὄφιν μεταβληθείσης βακτηρίας τῶν θαυμάτων καθηγου μένης. ’ᾯ μοι δοκεῖ διʼ αἰνίγματος τὸ διὰ σαρκὸς παραδηλοῦσθαι τοῦ Κυρίου μυστήριον τῆς φανείσης τοῖς ἀνθρώποις θεότητος, διʼ ἧς γίνεται ἢ τε τοῦ τυράννου καθαίρεσις, καὶ ἡ τῶν ὑπʼ αὑτοῦ κρατουμένων ἐλευθερία. Τὰ δέ με πρὸς τὴν διάνοιαν ἄγοντα ταύτην, ἐστὶ προφητική τε καὶ εὑαγγελικὴ μαρτυρία. '0 μὲν γὰρ Προφήτης φησινʼ 4 Αὕτηὴ ἀλλοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου, ι ὡς μὲν τῆς Θείας φύσεως ὲν τῷ άναλλοιώτῳ θεωρουμένης, τῇ δὲ πρὸς τὸ ἀσθενὲς τῆς ἀνθρωπίνης φύσεως συγκαταόάσει, πρὸς τὸ ἡμέτερον σχῆμὰ τε καὶ εἶδος
anadramein pros to ’hyeos ekeino, en hǭ to irōs tē. alētheias horatai, ei mē perilytheiē tōn tēs tinychē baseōn hē nekra te kai gēinē tōn dermatōn peribolē, ē peritetheïsa katʼ archas tę̄ physei, hote dia tēs parakoēs tou theiou thelēmatos egymnōthēiien. Kai houtōs epakolouthēsei toutōn hēmin genomenōn hē tēs alētheias gnōsis tēs peri to mē hon hypolēpseōs katharsion ginetai. Touto de esti, kata ge ton emon logon, horismos alētheias. to mē diapseusthēnai tēs tou ontos katanoēseōs. (Pseudos gar esti phantasia tis peri to mē hon enginomenē tę̄ dianoią, hōs hyphestōtos tou mē hyparchontos ’ alētheia de, hē tou ontos asphalēs katanoēsis.) Kai houtō pollǭ tis tǭ metaxy chronǭ tais hypsēlais diʼ hēsychias emphilosoę̄sas meletais, molis katanoēsei, ti men estin hōs alēthōs to hon, o tę̄ hautou physei to einai echei o ti de to mē hon, ho en tǭ dokein einai monon estin, anypostaton hechon aphʼ heautou tēn physin. "0 moi dokei tote ho megas Meet)sēs, en tę̄ theophaneia paideutheis, gnōnaio hoti ouden tōn allōn, hosa te tę̄ aisthēsei katalambanetai, kai hosa kata dianoian theōreitai, tǭ onti hyphestēke, plēn tēs hyperanō hestōsēs ousias kai aitias tou pantos, aphʼ hēs exēptai to pan. Ei gar ti kai allo en tois ousin ē dianoia blepei, allʼ en oudeni tōn ontōn to aprosdees tou heterou heutheōrei ho logos, hǭdynaton esti dicha tēs metousias tou ontos einai.. To de ōsautōs echon aei, to anauxes, to hameiōton, to pros pasan metaōlēn tēn te pros to kreitton kai tēn pros to cheiron episēs akinēton ; toumen gar cheironos ēli- . lotriōtai to de kreitton houk echei ; to de pantos anendees heterou, to monon orekton, kai para pantos metechomenon, kai en tę̄ metousią tōn metechontōn houk elattou menon. Touto estin hōs alēthōs to ontōs hon, kai hē touitou katanoēsis, ē tēs alētheias gnōsis estin. En toutǭ toinyn ginomenos tote men ekeinos. nyn de pas o katʼ ekeinon tēs gēïnēs hauton eklyōn peribolēs, kaito ek tēs batou irōs blepōn, toutʼ esti. pros tēn dia sarkos tēs akanthōdous tautēs epilampsasan hēmin aktina, hētis esti, kathōs to Euag-ir telion phēsi, to phōs to alēthinon, kai hē alētheia; tote toioutos ginetai, oios kai heterois eis sōtērian arkesai, kai kathelein men tēn epikratousan kakōs tyrannida, exelesthai de pros eleutherian pan to tę̄ ponērą douleią katakratoumenon, tēs alloiōtheisēs dexias. kai tēs eis ophin metablētheisēs baktērias tōn thaumatōn kathēgou menēs. ’Hǭ moi dokei diʼ ainigmatos to dia sarkos paradēlousthai tou Kyriou mystērion tēs phaneisēs tois anthrōpois theotētos, diʼ hēs ginetai ē te tou tyrannou kathairesis, kai hē tōn hypʼ hautou kratoumenōn eleutheria. Ta de me pros tēn dianoian agonta tautēn, esti prophētikē te kai heuangelikē martyria. '0 men gar Prophētēs phēsinʼ 4 Hautēē alloiōsis tēs dexias tou Hypsistou, i hōs men tēs Theias physeōs en tǭ analloiōtǭ theōroumenēs, tę̄ de pros to asthenes tēs anthrōpinēs physeōs synkataoasei, pros to hēmeteron schēma te kai eidos
to run up to that height where the light of truth is seen, unless the dead and earthly covering of skins is loosed from the feet of the soul, the covering that was put around our nature in the beginning, when we were stripped naked through disobedience to the divine will. When this has happened, the knowledge of the truth will follow, and it becomes a cleansing of the false conception about what is not. This, at least in my account, is the definition of truth: not to be deceived in the understanding of what is. (For falsehood is an impression about what is not, arising in the mind, as though what does not exist had subsistence; truth is the secure understanding of what is.) And so whoever has spent a long time in quiet philosophizing on lofty studies will barely come to understand what truly is — that which has being by its own nature — and what is not, which exists only in seeming, having of itself a nature without subsistence. This, it seems to me, the great Moses then learned when he was taught in the theophany: that none of the other things, whether grasped by sense or contemplated by thought, really subsists, except the essence that stands above all, the cause of the universe, on which everything depends. For even if the mind sees something else among the things that are, reason observes in none of them that freedom from need of anything else by which it could be without participation in Being. But that which is always the same, which neither grows nor diminishes, which is equally unmoved toward every change, whether to the better or to the worse — for it is foreign to the worse and has nothing better than itself — which needs nothing else, which alone is desirable, which is shared by all and is not lessened by the sharing of those who share in it: this is truly real Being, and the understanding of it is the knowledge of truth. Coming to be in this — he then, and now everyone who, like him, looses the earthly covering from himself and looks to the light from the bramble, that is, to the ray that has shone upon us through the flesh of this thorny bush, which is, as the Gospel says, the true light and the truth — such a one then becomes able to suffice for the salvation of others as well: to overthrow the tyranny that wickedly prevails, and to bring out into freedom all that is held fast by evil slavery, with the changed right hand and the staff turned into a serpent leading the way in the wonders. By these, it seems to me, the mystery of the Lord’s divinity, which appeared to human beings through flesh, is indicated in a riddle; through it both the overthrow of the tyrant and the freedom of those he held come about. What leads me to this understanding is the testimony of the prophet and of the Gospel. For the prophet says, “This is the change of the right hand of the Most High,” since the divine nature is contemplated in its unchangeableness, but by its condescension to the weakness of human nature was changed to our shape and form.
Chapter 335
335PG 44:336a–336b
ἀλλοιωθείσης. Καὶ 7&9 ἐκεῖ τοῦ νομοθέτου ἡ χεὶρ προβληθεῖσα τοῦ κόλπου, πρὸς τδ παρά φύσιν ὴλλοιώθη χρῶμα · καὶ πάλιν ὲν κόλποις γενομένη, πρὸς τὴν ίδίαν αὑτῆς καὶ κατά φύσιν ἐπανῆλθε χάριν. Καὶ 6 μονογενὴς Θεὸς, ό ὢν ὲν κόλποις τοῦ Πατρδς, οὑτός ἐστιν ὴ δεξιά τοῦ Ὑψίστου. Ὅτε δὲ ἡμῖν ἐκ τῶν κόλπων ἐφάνη, καθʼ ἡμᾶς ἠλλοιιὶιθηο ἐπεὶ δὲ τάς ἡμετέρας ἀσθενείας ὲκμάξας, πάλιν ἐπανήγαγε τὴν ὲν ἡμῖν γενομένην χεῖρα, καὶ καθʼ ἡμᾶς χρωσθείσαν ἐπὶ τὸν ἴδιον κόλπον (κόλπος δὲ τῆς δεξιᾶς ὀ Πατὴρ). τότε οὑ τὸ ἀπαθὲς τῆς φύσεως είς πάθος ἡλλοίωσεν, ἀλλά τὸ τρεπτόν τε καὶ ἐμπαθὲς διά τῆς πρὸς τὸ ἄτρεπτον κοινωνίας είς ἀπάθειαν μετεστοιχείωσεν. Ἦ δὲ είς ὄφιν μεταβολὴ ’ἑῆς βακτηρίας, μὴ ταρασ· σέσθω τοὺς φιλοχρίστους, ὼς ἀπεμφαίνοντι ζῴῳ προσαρμοζόντων ἡμῶν τὸν τοῦ μυστηρίου λόγον. Αὑτὴ 7&9 ἠ Ἀλήθεια διὰ τῆς εύαγγελικῆς φωνῆς οὑ παι ραιτεῖται τὴν τοιαύτην εἰκόνα. δι ‘ ὧν φησιν ’ ι Ὥσπερ 7&9 Μωῦσῆς ὑψωσε τὸν ὄφιν ὲν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν Υἱδν τοῦ ἀνθρώπου. ι Καὶ σαφὴςὸ λόγος. El. 7&9 6 τῆς ἁμαρτίας πατὴρ, ὄφις ὠνομάσθη ὑπὸ τῆς θείας Γραφῆς ο καὶ τὸ ὲκ τοῦ ὄφεως γεννηθὲν, πάντως ὄφις ἐστίν. Οὐκοῦν ἀκολούθως ὴ ἁμαρτία τοῦ γεγεννηκότος αὑτήν ἔστι συνώνυμος. ’Λλλά μὴν ἁμαρτίαν διʼ ἡμᾶς γενέσθαι τὸν Κύριον, 6 ἀποστολικδς διαμαρτύρεται λόγος. τὸν τὴν ἀμαρτητικὴν ἡμῶν φύσιν περιβαλλόμενον. Κατά λόγον ἀρα τῷ Κυρίῳ προσαρμόζει τὸ αἴνιγμα. El 7&9 ὄφις μὲν ή ἁμαρτία, 6 δὲ Κύριος ἁμαρτία ἐγένετο, 6; οὑδὲν ἄλλο ἢ ἁμαρτία ἐστὶν, ἀλλά διʼ ἡμᾶς γίνεται ὄφις, ἐφʼ ᾧ τε τοὺς Αἰγυπτίους ὄφεις τοὺς παρά τῶν γοήτων ζωογονουμένους διαφαγεῖν τε καὶ ὲνδαπανῆσαι · οὗ γενομένου, πάλιν είς τὴν βακτηρίαν μεθίσταται διʼ ἧς σωφρονίζονται μὲν οἱ ἁμαρτάνοντες. ἀναπαύονται δὲ οἱ τὴν ἀνωφερῆ καὶ δυσπόρευτον τῆς ἀρετῆς πορείαν ἀνιόντες, διά τῶν ἀγαθῶν ἐλπίδων τῇ βακτηρίᾳ τῆς πίστεως ὲπερειδόμενοι. ι Ἐστι γὰρ πίστις ἐλπιζομένων ὑπόστασις. ι ’0 τοίνυνὲν περινοίᾳ. τούτων γενό μενος, Θεὸς ἄντικρυς γίνεται, τῶν ἀνθεστηκότων μὲν τῇ ἀληθείᾳ, πρὸς δὲ τὴν ὑλώδη ταύτην καὶ ἀνυπόο στατον ἀπάτην ἐπτοημένων, οἷς τὸ ἀκοῦσαι τοῦ ὄντος, ὥσπερ τι τῶν ματαίων καταπεφρόνηται. Φησὶ 7&9 6 Φαραὼ, ι Τίς ἐστιν, οὑ είσακούσομαι τῆς φωνῆς αὑο τοῦ; οὑκ οἶδα τὸν Κύριον. ι Μόνον δὲ νομίζεται τίμιον, ὅσοι ὑλῶδες καὶ σάρκινον τῶν περὶ τάς ἀλογωτέρας αἰσθήσεις ἀναστρεφομένων. Εί τοίνυν ἐπὶ τοσοῦτον διὰ τῆς τοῦ φωτὸς ὲκλὰμψεως δυναμωθείη, καὶ τοσαύτην ἰσχύν τε καὶ ἐξουσίαν κατὰ τῶν ἀντιτεταγμένων λάβῃ* τότε, καθάπερ τις ἀθλητὴς, ἱκανῶς ἐν παιδοτρίβου τὴν ἀθλητικὴν ἀνδρείαν ἐκμελετήσας, θαρσῶν ἤδη καὶ πεποιθὼς, πρὸς τὸν ἀγῶνα τῶν ἐχθρῶν ἀποδύεται, διὰ χειρὸς τὴν βακτηρίαν ἔχων ἐκείνην, τοῦτʼ ἐστι, τὸν λόγον τῆς πίστεωῗν ᾧ μέλλει τοὺς Αἰγυπτίους ὄφεις καταγωνίζεσθαι. Ἀκολουθήσει δὲ αὑτῷ καὶ ἡ ἐξ ἀλλοφύλων ὂμόζυγος · ἔστι γὰρ τι καὶ τῆς ἔξω παιδεύσεως πρὸζσυζυγίαν ἡμῶν εἰς τεκνογονίαν ἀρετῆς οὑκ ἀπόβλητον. Καὶ γὰρ ὴ ἠθικὴ
alloiōtheisēs. Kai 7&9 ekei tou nomothetou hē cheir problētheisa tou kolpou, pros td para physin ēlloiōthē chrōma ; kai palin en kolpois genomenē, pros tēn idian hautēs kai kata physin epanēlthe charin. Kai 6 monogenēs Theos, o ōn en kolpois tou Patrds, houtos estin ē dexia tou Hypsistou. Hote de hēmin ek tōn kolpōn ephanē, kathʼ hēmas ēlloiiiithēo epei de tas hēmeteras astheneias ekmaxas, palin epanēgage tēn en hēmin genomenēn cheira, kai kathʼ hēmas chrōstheisan epi ton idion kolpon (kolpos de tēs dexias o Patēr). tote hou to apathes tēs physeōs eis pathos hēlloiōsen, alla to trepton te kai empathes dia tēs pros to atrepton koinōnias eis apatheian metestoicheiōsen. Ē de eis ophin metabolē ’heēs baktērias, mē taras; sesthō tous philochristous, ōs apemphainonti zǭǭ prosarmozontōn hēmōn ton tou mystēriou logon. Hautē 7&9 ē Alētheia dia tēs euangelikēs phōnēs hou pai raiteitai tēn toiautēn eikona. di ‘ hōn phēsin ’ i Hōsper 7&9 Mōysēs hypsōse ton ophin en tę̄ erēmǭ, houtōs hypsōthēnai dei ton Huidn tou anthrōpou. i Kai saphēso logos. El. 7&9 6 tēs hamartias patēr, ophis ōnomasthē hypo tēs theias Graphēs o kai to ek tou opheōs gennēthen, pantōs ophis estin. Oukoun akolouthōs ē hamartia tou gegennēkotos hautēn esti synōnymos. ’Llla mēn hamartian diʼ hēmas genesthai ton Kyrion, 6 apostolikds diamartyretai logos. ton tēn amartētikēn hēmōn physin periballomenon. Kata logon ara tǭ Kyriǭ prosarmozei to ainigma. El 7&9 ophis men ē hamartia, 6 de Kyrios hamartia egeneto, 6? houden allo ē hamartia estin, alla diʼ hēmas ginetai ophis, ephʼ hǭ te tous Aigyptious opheis tous para tōn goētōn zōogonoumenous diaphagein te kai endapanēsai ; hou genomenou, palin eis tēn baktērian methistatai diʼ hēs sōphronizontai men hoi hamartanontes. anapauontai de hoi tēn anōpherē kai dysporeuton tēs aretēs poreian aniontes, dia tōn agathōn elpidōn tę̄ baktērią tēs pisteōs epereidomenoi. i Esti gar pistis elpizomenōn hypostasis. i ’0 toinynen perinoią. toutōn geno menos, Theos antikrys ginetai, tōn anthestēkotōn men tę̄ alētheią, pros de tēn hylōdē tautēn kai anypoo staton apatēn eptoēmenōn, hois to akousai tou ontos, hōsper ti tōn mataiōn katapephronētai. Phēsi 7&9 6 Pharaō, i Tis estin, hou eisakousomai tēs phōnēs hauo tou? houk oida ton Kyrion. i Monon de nomizetai timion, hosoi hylōdes kai sarkinon tōn peri tas alogōteras aisthēseis anastrephomenōn. Ei toinyn epi tosouton dia tēs tou phōtos eklampseōs dynamōtheiē, kai tosautēn ischyn te kai exousian kata tōn antitetagmenōn labę̄* tote, kathaper tis athlētēs, hikanōs en paidotribou tēn athlētikēn andreian ekmeletēsas, tharsōn ēdē kai pepoithōs, pros ton agōna tōn echthrōn apodyetai, dia cheiros tēn baktērian echōn ekeinēn, toutʼ esti, ton logon tēs pisteōïn hǭ mellei tous Aigyptious opheis katagōnizesthai. Akolouthēsei de hautǭ kai hē ex allophylōn omozygos ; esti gar ti kai tēs exō paideuseōs prozsyzygian hēmōn eis teknogonian aretēs houk apoblēton. Kai gar ē ēthikē
For there too the lawgiver’s hand, brought out from his bosom, was changed to a colour contrary to nature, and when it was back in his bosom it returned to its own natural beauty. And the only-begotten God, who is in the bosom of the Father, is the right hand of the Most High. When he appeared to us from the bosom, he was changed to be like us; and when, having wiped away our weaknesses, he brought back to his own bosom the hand that had been among us and had taken our colour (the bosom of the right hand is the Father), he did not change the impassible nature into passion, but transformed what is changeable and subject to passion, through its fellowship with the unchangeable, into freedom from passion. Let not the change of the staff into a serpent trouble those who love Christ, as though we were fitting the meaning of the mystery to an unseemly animal. For the Truth himself, through the voice of the Gospel, does not refuse such an image, when he says, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” And the reasoning is clear. If the father of sin is called a serpent by divine Scripture, then what is born of the serpent is certainly a serpent; consequently sin bears the same name as the one who begot it. But the apostolic word bears witness that the Lord was made sin for our sake, clothing himself with our sinful nature. So the riddle fits the Lord with good reason. If sin is a serpent, and the Lord became sin, … which is nothing other than sin; but for our sake he becomes a serpent, so as to devour and consume the Egyptian serpents brought to life by the sorcerers. When this has happened, he is changed back into the staff, by which sinners are brought to their senses and those who climb the steep and hard road of virtue find rest, leaning through good hopes on the staff of faith; for “faith is the assurance of things hoped for.” Whoever has come to understand these things becomes a god to those who oppose the truth, who are infatuated with this material and insubstantial deception and despise hearing about Being as something worthless. For Pharaoh says, “Who is he, that I should listen to his voice? I do not know the Lord.” Only what is material and fleshly is thought precious by those who live by the more irrational senses. If, then, he has been strengthened so far by the shining of the light, and has received such strength and authority against his adversaries, then, like an athlete who has thoroughly practised athletic courage under a trainer, he now strips confidently and with assurance for the contest with the enemies, holding in his hand that staff, that is, the word of faith, with which he is to overcome the Egyptian serpents. His foreign wife will follow him too; for there is something in outside education also that is not to be rejected for union with us in the begetting of virtue. For indeed moral
Chapter 337
337PG 44:337a–337c
’ὀδῖ DE νιτΑ τε καὶ φυσικὴ φιλοσοφία γένοιτο ἄν ποτε τῷ ὑψηλο· πόρῳ βίῳ σύζυγός τε καὶ φίλη καῖ κοινωνὸς τῆς ζωῆς μόνον εἰ τὰ ἐκ ταύτης κυήματα μηδὲν ἐπάγοιτο τοῦ ἀλλοφύλου μιάσματος. Τούτου γάρ μὴ περιτμηθέντος καὶ περιαιρεθέντος, ὥστε πᾶν ἐπιβλαβὲς καὶ ἀκά- Ἔστι γάρ τι τῆς φιλοσόφου γονῆς ἐν μαθήμασι σαρκῶδές τε καὶ ἀκρόβυστον, οὗ περιαιρεθέντος, τῆς Ἰσραηλιτικῆς εὐγενείας ἐστὶ τὸ λειπόμενον, οἷον, ἀθάνατον εἶναι τὴν ψυχὴν, καὶὴ ἔξωθεν φιλοσοφία φησίν. Οὗτος ό εὐσεβής ἐστι τόκος. Ἀλλά μεταβαίνειν ἀπὸ σωμάτων εἰς σώματα, καὶ ἐκ λογικῆς φύσεως εἰς ἄλογον αὐτὴν μεταφύεσθαι · τοῦτο ἡ σαρκώδης τε καὶ ἀλλόφυλός ἐστιν ἀκροβυστία. Καὶ ἄλλα τοιαῦτα πολλά. Θεὸν εἷναί φησιν, ἀλλά καὶ ὑλικὸν αὐτὸν οῐεται ν δημιουργὸν αὑτὸν ὁμολογεῖ, ἀλλά ὕλης πρὸς δημιουργίαν δεόμενονο ἀγαθόν τε καὶ δυνατδν εἶναι δίδωσιν, ἀλλά παραχωρεῖν ἐν τοῖς πολλοῖς τῇ ἀνάγκῃ τῆς εἱμαρμένης, καὶ τί ἀν τις τὰ καθʼ ἕκαστον διηγοῖτο, ὅπως τά καλά τῶν δογμάτων, παρά τῇ ἔξω φιλοσοφίᾳ ταῖς ἀτόποις προσθήκαις καταμολύνεται, ὧν περιαιρεθέντων ῖλεως ήμῖν ό τοῦ Θεοῦ ἄγγελος γίνεται, ὡς γνησίῳ τόκῳ τῶν τοιούτωνο δογμάτων ἐπαγαλλόμενος. Ἀλλʼ ἐπανιτέον πρὸς τὴν ἀκολουθίαν τοῦ λόγου, ὼς ἂν καὶ ήμῖν ἀπαντήσειέ ποτε, πλησίον γενομένοις τῶν Αἰγυπτίων ἀγώνων. ἡ ἀδελφικὴ συμμαχία· μεμυήμεθα γὰρ, ὡς κατʼ ἀρχὰς μὲν τοῦ κατʼ ἀρετὴν βίου, συντυχία γίνεται τῷ Μωῦο σεῖ, πολεμική τε καὶ πμτιώδης, Ἐβραῖον καταπονοῦντος τοῦ Αἰγυπτίου ο καί πάλιν Ἐβραίου πρὸς τόν ὁμόφυλον στασιάζοντος. Εἰ δὲ πρὸς τὸ μεῖζον τῶν τῆς ψυχῆς κατορθωμάτων, διά τε τῆς μακρᾶς ἐπιμελείας, καὶ διά τῆς ἐν τῷ ὕψει γενομένης φωταγωγίας ἐπαρθέντι, φίλιός τε καὶ εἰρηνικὴ γίνεται ή συντυχία, θεόθεν τοῦ ἀδελφοῦ πρὸς τὴν ἀπάντησιν αὐτοῦ παρορμηθέντας. Εἰ γὰρ πρὸς τὴν τροπικωτέραν μεταληφθείη θεωρίαν τὸ καθʼ ἱστορίαν γεγενημένονʼ οὐδὲν ἡμῖν ἄχρηστον πρὸς τὸν ἡμέτερον εὑρεθείη σκοπόν. Τῷ ὄντι γὰρ τοῖς ἐν ἀρετῇ κατορθοῦσι καί ἡ παρὰ τοῦ Θεοῦ δοθεῖσα τῇ φύσει ἡμῶν συμμαχία συνίσταται,,ἥ προγενεστέρα μέν ἐστι κατὰ τὴν πρώτην γένεσιν, τότε δὲ φαίνεται καὶ γνωρίζεται, ὅταν ἰκανῶς-τῷ ὑψηλοτέρῳ βίῳ διὰ προσοχῆς τε καὶ ἐπιμελείας αὐτοὺς οἰκειώσαντες, πρὸς τοὺς ἰσχυροτέρους τῶν ἄθλων ἀπώυὼμεθα. Ὠς δʼ ἂν μὴ διʼ αἰνίγματος ἡμῖν τά αἰνίγματα διαλύοιτο, γυμνότερον ἐκθήσομαι τὴν περὶ τούτου διάνοιαν. Λόγος τίς ἐστιν ἐκ πατρικῆς παραδόσεως τὸ πιστὸν ἔχων, ὃς φησι, πε- . σούσης ήμῶν εἰς ἁμαρτίαν τῆς φύσεως, μὴ παριδεῖν τὸν,Θεὸν τὴν πτῶσιν ήμῶν ἀπρονόητον· ἀλλʼ ἄγγελόν τινα τῶν τὴν ἀσώματον εἰληχότων φύσιν, παρακαθιστᾷν εἰς συμμαχίαν τῇ ἑκάστου ζωῇ, ἐκ δὲ τοῦ ἐναντίου, τὸν φθορέα τῆς φύσεως ἀντιμηχανᾶσθαι τὸ ἴσον διὰ πονηροῦ τινος καί κακοποιοῦ
’odi DE nitA te kai physikē philosophia genoito an pote tǭ hypsēlo; porǭ biǭ syzygos te kai philē kai koinōnos tēs zōēs monon ei ta ek tautēs kyēmata mēden epagoito tou allophylou miasmatos. Toutou gar mē peritmēthentos kai periairethentos, hōste pan epiblabes kai aka- Esti gar ti tēs philosophou gonēs en mathēmasi sarkōdes te kai akrobyston, hou periairethentos, tēs Israēlitikēs eugeneias esti to leipomenon, hoion, athanaton einai tēn psychēn, kaiē exōthen philosophia phēsin. Houtos o eusebēs esti tokos. Alla metabainein apo sōmatōn eis sōmata, kai ek logikēs physeōs eis alogon autēn metaphyesthai ; touto hē sarkōdēs te kai allophylos estin akrobystia. Kai alla toiauta polla. Theon heinai phēsin, alla kai hylikon auton oietai n dēmiourgon hauton homologei, alla hylēs pros dēmiourgian deomenono agathon te kai dynatdn einai didōsin, alla parachōrein en tois pollois tę̄ anankę̄ tēs heimarmenēs, kai ti an tis ta kathʼ hekaston diēgoito, hopōs ta kala tōn dogmatōn, para tę̄ exō philosophią tais atopois prosthēkais katamolynetai, hōn periairethentōn ileōs ēmin o tou Theou angelos ginetai, hōs gnēsiǭ tokǭ tōn toioutōno dogmatōn epagallomenos. Allʼ epaniteon pros tēn akolouthian tou logou, ōs an kai ēmin apantēseie pote, plēsion genomenois tōn Aigyptiōn agōnōn. hē adelphikē symmachia; memyēmetha gar, hōs katʼ archas men tou katʼ aretēn biou, syntychia ginetai tǭ Mōyo sei, polemikē te kai pmtiōdēs, Ebraion kataponountos tou Aigyptiou o kai palin Ebraiou pros ton homophylon stasiazontos. Ei de pros to meizon tōn tēs psychēs katorthōmatōn, dia te tēs makras epimeleias, kai dia tēs en tǭ hypsei genomenēs phōtagōgias eparthenti, philios te kai eirēnikē ginetai ē syntychia, theothen tou adelphou pros tēn apantēsin autou parormēthentas. Ei gar pros tēn tropikōteran metalēphtheiē theōrian to kathʼ historian gegenēmenonʼ ouden hēmin achrēston pros ton hēmeteron heuretheiē skopon. Tǭ onti gar tois en aretę̄ katorthousi kai hē para tou Theou dotheisa tę̄ physei hēmōn symmachia synistatai,,hē progenestera men esti kata tēn prōtēn genesin, tote de phainetai kai gnōrizetai, hotan ikanōs-tǭ hypsēloterǭ biǭ dia prosochēs te kai epimeleias autous oikeiōsantes, pros tous ischyroterous tōn athlōn apōyōmetha. Ōs dʼ an mē diʼ ainigmatos hēmin ta ainigmata dialyoito, gymnoteron ekthēsomai tēn peri toutou dianoian. Logos tis estin ek patrikēs paradoseōs to piston echōn, hos phēsi, pe- . sousēs ēmōn eis hamartian tēs physeōs, mē paridein ton,Theon tēn ptōsin ēmōn apronoēton; allʼ angelon tina tōn tēn asōmaton eilēchotōn physin, parakathistąn eis symmachian tę̄ hekastou zōę̄, ek de tou enantiou, ton phthorea tēs physeōs antimēchanasthai to ison dia ponērou tinos kai kakopoiou
and natural philosophy might sometimes become a spouse, friend, and companion of life to the loftier way of life — provided only that its offspring bring with them nothing of the foreign defilement. For unless this is circumcised and removed, so that everything harmful and unclean … For there is in the offspring of philosophy, in its teachings, something fleshly and uncircumcised; when it is removed, what remains belongs to the nobility of Israel. For example, outside philosophy too says that the soul is immortal: this is the godly offspring. But that the soul passes from bodies to bodies and is changed from a rational nature into an irrational one — this is the fleshly and foreign foreskin. And there are many other such things. It says there is a God, but thinks him material; it confesses him as creator, but as needing matter for creating; it grants that he is good and powerful, but holds that in many things he yields to the necessity of fate. And why should one go through each point, how the good doctrines are defiled in outside philosophy by absurd additions? When these are removed, the angel of God becomes gracious to us, rejoicing as in the genuine offspring of such doctrines. But we must return to the sequence of our discourse, so that brotherly help may meet us too when we draw near to the Egyptian contests. We remember that at the beginning of his life of virtue Moses had an encounter that was warlike and hostile, when an Egyptian was oppressing a Hebrew, and again when a Hebrew was quarrelling with his kinsman. But when he had been raised to the greater achievements of the soul, through long diligence and through the illumination received on the height, the encounter becomes friendly and peaceful, his brother being moved by God to come to meet him. For if what happened in the history is transferred to a more figurative contemplation, nothing in it will be found useless for our purpose. In truth, the help given by God to our nature stands with those who succeed in virtue. It is older, dating from our first birth, but it appears and becomes known when, having made ourselves sufficiently at home in the loftier life by attention and diligence, we strip for the stronger contests. So that the riddles may not be solved for us by more riddles, I will set out the meaning more plainly. There is an account, trustworthy because it comes from the tradition of the fathers, which says that when our nature fell into sin, God did not overlook our fall without providing for it, but set beside each one’s life, as a helper, an angel from among those who have received a bodiless nature; and on the opposite side the corrupter of nature devised the same, through an evil and malignant
Chapter 339
339PG 44:340a–340d
ςαίμονος, τῇ τοῦ ἀνθρώπου ζωῇ λυμαινόμενον. Ἑν μέσῳ δὲ δντα τῶν δύο τὸν ἄνθρωπον, τὸν ἐκατέρου τῶν παρεπομένων σκοπὸν ὑπεναντίως πρὸς τὸν ἔτει ρον ἔχοντα, διʼ ἐαυτοῦ ποιεῖν κατά τοῦ ἀλλον ἐπικρατέστερον. Προδεικνύοντος τοῖς λογισμοῖς τοῦ μὲν ἀγαθοῦ τὰ τῆς ἀρετῆς ἀγαθά, ὅσα διʼ ἐλπίδος τοὶς κατορθοῦσιν ὁρᾶται ° τοῦ δέ ἐτέρου, τὰς ὑλώδεις ήδονάς, ἀφʼ ὧν ἐλπὶς μὲν ἀγαθῶν οὐδεμία, τὸ δὲ παρὸν, καὶ μετεχόμενον, καὶ ὁρώμενον, τάς αἰσθήσεις τῶν ἀνοητοτέρων ἀνδραποδίζεται. Εἴπερ οῦν ἀλλοτριωθείη τῶν ἐπὶ κακῷ δελεαζόντων, πρὸς τὸ κρεῖττον τοῖς λογισμοῖς ἐπιτρέψας, καὶ οἱονεὶ κατά νώτου τὴν κακίαν ἐποίησεν ο ἀντιπρόσωπον τὴν ἑαυτοῦ ψυχὴν, οἷόν τι κάτοπτρον, πρὸς τὴν ἐλπίδα τῶν ἀγαθῶν στήσας, ὼς τῆς προδεικνυμένης αὐτῷ θεόθεν ἀρετῆς τάς είκόνας τε καὶ τάς ἐμφάσεις τῷ καθαρῷ τῆς ίδίας ψυχῆς ἐντυπώσασθαι · τότε αὑτῷ ἡ τοῦ ἀδελφοῦ συμμαχία συναντᾷ καὶ συνίσταται. Ἀδελφὸς γάρ τρόπον τινὰ κατά τὸ λογικόν τε καὶ νοερὸν τῆς ψυχῆς τοῦ ἀνθρώπου, δ ἄγγελος, ὁ τότε (καθὼς εἴρηται) φαινόμενός τε καὶ παριστάμενος, ὅταν τῷ Φαραὼ προσεγγίζωμεν. Μηδεὶς δὲ διόλου τὴν τῆς ἱστορίας εκθεσιν παρατεθεῖσθαι τῷ εἱρμῷ τῆς τοιαύτης τοῦ νοῦ θεωρίας νομίζων, εἴ πού τι τῶν γεγραμμένων ἔξω ταύτης τῆς διανοίας εὑρίσκοιτο, διʼ ἐκείνου καὶ τὸ πᾶν ἀθετείτω · ἀλλʼ ἀεὶ μεμνήσθω τοῦ σκοποῦ τῶν λόγων, πρὸς ὃν βλέποντες ταῦτα διεξερχόμεθα, εὐθὺς ἐν προοιμίοις ἐπειπόντες, τῶν εὐδοκίμων ἀνδρῶν τοὺς βίους εἰς ἀρετῆς ὑπόδειγμα τοῖς ἐφεξῆς προκεῖσθαι. Ἐπεὶ οῦν διʼ αὑτῆς τῶν πραγμάτων τῆς ὕλης ἐλθεῖν τοὺς ζηλοῦντας τὰ ἐκείνων, οὑχ οἶόν τε ο (πῶς γάρ ἂν εὑρεθείη πάλιν ὁ ἐκ μετοικεσίας ἐν Αἰγύπτῳ λαὸς πληθυνόμενος; ἢ πάλιν καταδουλούμενος τύραννος, ὁ πρὸς τὴν ἄρρενα γονὴν δυσμενῶς ἔχων, τὸ δὲ μαλακώτερόν τε καὶ ἀσθενέστερον είς πλῆθος αῦξων, καὶ τάλλα πάντα, ὃσα περιέχει ό λόγος;) ἐπεὶ οῦν ἀδύνατον ἀπεδείχθη διʼ αὑτῶν τῶν πραγμά- , των τὰ τῶν μακαρίων μιμήσασθαι θαύματα, μετα.ληπτέον ἂν εἴη, πρός τινα ἠθικὴν διδασκαλίαν, ἐκ τῆς ὑλικῆς ἀκολουθίας τὰ ἐνδεχόμενα · διʼ ὧν ἄν τις γένοιτο τοῖς πρὸς ἀρετὴν ἐσπουδακόσι πρὸς τοιοῦτον βίον συνεργία. Et δέ τι τῶν ἐν τῇ ἱστορίᾳ γεγονότων, ἔξω τοῦ εἱρμοῦ τῆς ἀνειμένης διανοίας, ἡ τῶν πραγμάτων ἀνάγκη πεσεῖν ἐβιάσατο · ὑπρὸἀντας τοῦτο, ὡς πρὸς τὸν ἡμέτερον σκοπὸν ἀλυσιτελὲς καὶ ἀνο όνητον, μὴ διακόπτειν ἐν οἷς ἔξεστι τῆς ἀρετῆς τὴν ὑφήγησιν. Ταῦτα δέ φημι πε ρί τῶν κατά τὸν Ἀαρὼν νοηθέντων, τὸ ἀντιπίπτον ἐκ τοῦ ἀκολούθου θεραπεύων. Ἐρεῖ γάρ τις, τὸ μέν συγγενῶς ἔχειν πρὸς τὴν ψυχὴν ἐν τῷ νοητῷ τε καὶ ἀσωμάτῳ τὸν ἄγγελον, καὶ τὸ προγενέστερον τῆς ἡμετέ ρας κατασκευῆς εἶναι, καὶ τὸ συνίστασθαι τοῖς πρὸς τοὺς ἀντιπάλους συμο πλεκομένοις, μὴ ἀμφιῦάλλειν· μὴ μέν τοι καλῶς ἔχειν, εἱς ἐκείνου τύπον, τὸν Ἀαρὼν νοεῖν, τὸν τῆς εἰδωλολατρείας τοῖς Ἰσραηλίταις καθηγησάμενον. Πρὸς ὃν ἐροῦμεν, τὸν εἱρμὸν ὑπερβάντες, ταῦτὰ τε. ἀ εἰρήκαμεν, ὅτιτὸ ἔξω τοῦ σκοποῦ μὴ λόγοις ἀνατρεπὲτω τὴν ἐν τοῖς λοιποῖς ἁρμονίαν, καὶ, ὅτι
saimonos, tę̄ tou anthrōpou zōę̄ lymainomenon. Hen mesǭ de dnta tōn dyo ton anthrōpon, ton ekaterou tōn parepomenōn skopon hypenantiōs pros ton etei ron echonta, diʼ eautou poiein kata tou allon epikratesteron. Prodeiknyontos tois logismois tou men agathou ta tēs aretēs agatha, hosa diʼ elpidos tois katorthousin horatai ° tou de eterou, tas hylōdeis ēdonas, aphʼ hōn elpis men agathōn oudemia, to de paron, kai metechomenon, kai horōmenon, tas aisthēseis tōn anoētoterōn andrapodizetai. Eiper oun allotriōtheiē tōn epi kakǭ deleazontōn, pros to kreitton tois logismois epitrepsas, kai hoionei kata nōtou tēn kakian epoiēsen o antiprosōpon tēn heautou psychēn, hoion ti katoptron, pros tēn elpida tōn agathōn stēsas, ōs tēs prodeiknymenēs autǭ theothen aretēs tas eikonas te kai tas emphaseis tǭ katharǭ tēs idias psychēs entypōsasthai ; tote hautǭ hē tou adelphou symmachia synantą kai synistatai. Adelphos gar tropon tina kata to logikon te kai noeron tēs psychēs tou anthrōpou, d angelos, ho tote (kathōs eirētai) phainomenos te kai paristamenos, hotan tǭ Pharaō prosengizōmen. Mēdeis de diolou tēn tēs historias ekthesin paratetheisthai tǭ heirmǭ tēs toiautēs tou nou theōrias nomizōn, ei pou ti tōn gegrammenōn exō tautēs tēs dianoias heuriskoito, diʼ ekeinou kai to pan atheteitō ; allʼ aei memnēsthō tou skopou tōn logōn, pros hon blepontes tauta diexerchometha, euthys en prooimiois epeipontes, tōn eudokimōn andrōn tous bious eis aretēs hypodeigma tois ephexēs prokeisthai. Epei oun diʼ hautēs tōn pragmatōn tēs hylēs elthein tous zēlountas ta ekeinōn, houch oion te o (pōs gar an heuretheiē palin ho ek metoikesias en Aigyptǭ laos plēthynomenos? ē palin katadouloumenos tyrannos, ho pros tēn arrena gonēn dysmenōs echōn, to de malakōteron te kai asthenesteron eis plēthos auxōn, kai talla panta, hosa periechei o logos?) epei oun adynaton apedeichthē diʼ hautōn tōn pragma- , tōn ta tōn makariōn mimēsasthai thaumata, meta.lēpteon an eiē, pros tina ēthikēn didaskalian, ek tēs hylikēs akolouthias ta endechomena ; diʼ hōn an tis genoito tois pros aretēn espoudakosi pros toiouton bion synergia. Et de ti tōn en tę̄ historią gegonotōn, exō tou heirmou tēs aneimenēs dianoias, hē tōn pragmatōn anankē pesein ebiasato ; hyproantas touto, hōs pros ton hēmeteron skopon alysiteles kai ano onēton, mē diakoptein en hois exesti tēs aretēs tēn hyphēgēsin. Tauta de phēmi pe ri tōn kata ton Aarōn noēthentōn, to antipipton ek tou akolouthou therapeuōn. Erei gar tis, to men syngenōs echein pros tēn psychēn en tǭ noētǭ te kai asōmatǭ ton angelon, kai to progenesteron tēs hēmete ras kataskeuēs einai, kai to synistasthai tois pros tous antipalous symo plekomenois, mē amphiyallein; mē men toi kalōs echein, heis ekeinou typon, ton Aarōn noein, ton tēs eidōlolatreias tois Israēlitais kathēgēsamenon. Pros hon eroumen, ton heirmon hyperbantes, tauta te. a eirēkamen, hotito exō tou skopou mē logois anatrepetō tēn en tois loipois harmonian, kai, hoti
demon, who ruins human life. The human being stands between the two, each of his attendants having an aim opposed to the other’s, and it is by himself that he makes one prevail over the other. The good one shows the reasonings beforehand the goods of virtue, which those who succeed see by hope; the other shows material pleasures, from which there is no hope of good, but whose present enjoyment and sight enslave the senses of the more foolish. If, then, he becomes a stranger to what lures him to evil, turns his reasonings toward the better, and, as it were, puts vice behind his back, setting his own soul like a mirror face to face with the hope of good things, so as to imprint on the purity of his own soul the images and reflections of the virtue shown him by God, then the help of his brother meets him and stands with him. For the angel is in a way a brother to the rational and intellectual part of the human soul — the angel who then (as has been said) appears and stands by us when we approach Pharaoh. Let no one suppose that the narrative of the history has been set out throughout in exact line with the sequence of such an intellectual contemplation, and then, if somewhere something written is found outside this sense, reject the whole because of it. Let him always remember the aim of our discourse, with which in view we are going through these things: we said at the very beginning that the lives of renowned men are set before those who come after as an example of virtue. Since it is not possible for those who emulate them to reach their deeds in the very material of the events (for how could a people be found again multiplying in Egypt after a migration? or again an enslaving tyrant hostile to male offspring who makes the softer and weaker increase in number, and all the other things the account contains?), since, then, it has been shown impossible to imitate the wonders of the blessed in the events themselves, what is possible must be transferred from the material sequence to some moral teaching, by which those eager for virtue may be helped toward such a life. And if the necessity of events forced something that happened in the history to fall outside the sequence of the elevated sense, we should pass over it as useless and unprofitable for our purpose, and not break off the guidance in virtue where it is possible. I say this about what was understood regarding Aaron, healing in advance the objection that follows. For someone will say that he does not doubt that the angel is akin to the soul in being intelligible and bodiless, that he is older than our formation, and that he stands with those who grapple with adversaries; but that it is not right to understand Aaron as a type of him, since Aaron led the Israelites in idolatry. To him we shall say, passing over the sequence, what we have already said — that what lies outside our aim should not overturn the harmony in the rest — and that
Chapter 341
341PG 44:341a–341d
ὁμώνυμόν τι χρῆμα καὶ τό τοῦ ἀδελφοῦ καὶ τὸ τοῦ ἁγγέλου ἐστὶν, ἴσως ἐφʼ ἐκατέρῳ τῶν ἀντικειμένων ταῖς σημασίαις ὲφαρμοζόμενον. Οὐ γάρ δὴ τοῦ Θεοῦ μόνον, ἀλλὰ καὶ τοῦ Σατανᾶ ἄγγελος ὀνομάζεται· καὶ οὐ τὸν χρηστὸν μόνον, ἀλλά καὶ τὸν πονηρὸν, αδελφὸν καλοῦμεν. Οὑτω γάρ φησιν ήΓραφὴ, ἐπὶ μὲν τῶν χρηστοτέρων· ’Δδελφοὶ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν ἐπὶ δὲ τῶν ἐναντίων, ὅτι Πᾶς ἀδελφὸς πτέρνῃ πτερνιεί. Ταῦτα δὲ τῇ ἀκολουθίᾳ παραθέντες τοῦ λόγου, καὶ τὴν ἀκρισεστέραν περὶ αὐτῶν θεωρίαν είς τὸν [διον ὑπερθέμενοι τόπον, νῦν τῶν προκειμένων ἁψώμεθα. '0 τοίνυν ἐαυτόν τε τῷ ἐπιφανέντι φωτὶ δυναμὼσας, καὶ τὸν τοιοῦτον ἀδελφὸν σύμμακόν τε καὶ παραστάτην κτησάμενος, θαρσῶν τῷ λαῷ τοὺς ὑπὲρ τῆς ἀληθείας προσάγει λόγους, καὶ τῆς πατρικῆς εὐγενείας ὑπομιμνήσκει, καὶ ὅπως ἂν ἐξω Β γένοιντο τῆς παρὰ τὸν πηλὸν καὶ τὴν πλίνθον ταλαιπωρίας, δίδωσι γνώμην. Τί οὖν ἡμᾶς διὰ τούτων παιδεύει ή ἱστορία; τὸ μηδὲ ωτατολμᾷν τῆς ἐν τῷ λαῷ φωνῆς, τὸν μὴ διὰ τῆς τοιαύτης ἀγωγῆς πρὸς τὴν τῶν πολλῶν ὁμιλίαν τὸν λόγον παρασκευάσαντα. Ὁρᾷς γὰρ, ὡς νέος ῶν ἔτι, πρὶν είς τοσοῦτον αὐξηθῆναι τῇ ἀρετῇ, ἐπὶ δύο τινῶν ἀνθρώπων οὑκ ἀξιόπιστος ἐνομίσθη σύμβουλος εἰρήνης γενέσθαι τοῖς στασιάζουσι · νῦν δὲ τοσαύταις μυριάσι κατὰ ταύτὸν διαλέγεται, μονονουχὶ βοὼσης σοι τοῦτο τῆς ἱστορίας, μὴ ἐπιτολμᾷν ἐν διδασκαλίᾳ τῇ συμβουλῇ τῶν ἀκουόντων, εἰ μὴ διὰ τοιαύτης καὶ. τοσαύτης ἐπιμελείας ή περὶ τούτου κατορθωθείη σοι δύναμις. Ἀλλά γενομένων τῶν χρηστοτέρων λόγων, καὶ τῆς ἐλευθερίας ὑποδειχθείσης, καὶ τῶν ἀκουόντων πρὸς τὴν . ἐπιθυμίαν ταύτην ἐπιρρωσθέντων, παροξύνεται ὁ πολέμιος. καὶ ἐπιτείνει τὴν ἀλγηδόνα τοῖς ὑπηκόοις τοῦ λόγου. Οὑδὲ τοῦτο ἔξω τῶν νῦν γινομένων ἐστί. Πολλοὶ γὰρ τῶν παραδεξαμένων τὸν ὲλευθε ρωτὴν τῆς τυραννίδος λόγον, xui. προστιθέμενοι τῷ κηρύγματι, μέχρι τοῦ νῦν ταῖς τῶν πειρασμῶν προβολαῖς ὑπὸ τοῦ ἀντικειμένου ὲπηρεάζονται · ἐξ ὧν πολλοὶ μὲν δοκιμώτεροι καὶ βεβαιότεροι περὶ τὴν πίστιν καθίστανται, τῇ προβολῇ τῶν λυπούντων στομούμενον.. Τῶν δὲ ἀσθενεστέρων τινὲς καὶ ἐπκλάζουσι τοῖς τοιούτοις συμπτώμασιν, ἄντικρυς ἐκεῖνα φθεγγόμενοι, τὸ λυσιτελεῖν αὐτοῖς μᾶλλον ἀνηκόοις μεῖναι τοῦ τῆς ἐλευθερίας κηρύγματος, ἢ τοῖς τοιούτοις, διὰ τήν αἰτίαν ταύτην, συνενεχθῆναι. ’Ὀ δὴ καὶ τότε συνέβαινεν, ὑπὸ μικροψυχίας τῶν Ἰσραηλιτῶν ἐν αἰτίαις ποιουμένων τοὺς τὴν ἀπαλλαγὴν αὐτοῖς τῆς δουλείας ἀπαγγείλαντας. Ἀλλʼ οὐδὲν μᾶλλον ἀνήσει ὁλόγος πρὸς τδ καλὸν ἐφελκόμενος, κᾶν παιδικῶς ἀποδειλιάσῃ πρὸς τὰς τῶν πειρασμῶν ἀηθίας ὁ νήπιος ἐτι καὶ ἀτελὴς τὴν διάνοιαν. Τῷ μὲν γὰρ βλαπτικῷ καὶ φθοροποιῷ δαίμονι τοῦτο κατὰ τῶν ἀν- Θρώπων ἐσπουδάζετο, τὸ μὴ είς τὸν οὐρανὸν βλέπειν τὸ ὑποχείριον, ἀλλά τὸ είς γῆν κύπτειν, καὶ ἐν ἐαυο τῷ τὸν πηλὸν πλινθεύειν. ’Ὁ τι γὰρ ἂν τῆς ὑλικῆς ἀπολαύσεως, ἐκ γῆς ἐστι πάντως ἣ ὓδατος, παντί
homōnymon ti chrēma kai to tou adelphou kai to tou hangelou estin, isōs ephʼ ekaterǭ tōn antikeimenōn tais sēmasiais epharmozomenon. Ou gar dē tou Theou monon, alla kai tou Satana angelos onomazetai; kai ou ton chrēston monon, alla kai ton ponēron, adelphon kaloumen. Houtō gar phēsin ēGraphē, epi men tōn chrēstoterōn; ’Ddelphoi en anankais chrēsimoi estōsan epi de tōn enantiōn, hoti Pas adelphos pternę̄ pterniei. Tauta de tę̄ akolouthią parathentes tou logou, kai tēn akrisesteran peri autōn theōrian eis ton [dion hyperthemenoi topon, nyn tōn prokeimenōn hapsōmetha. '0 toinyn eauton te tǭ epiphanenti phōti dynamōsas, kai ton toiouton adelphon symmakon te kai parastatēn ktēsamenos, tharsōn tǭ laǭ tous hyper tēs alētheias prosagei logous, kai tēs patrikēs eugeneias hypomimnēskei, kai hopōs an exō B genointo tēs para ton pēlon kai tēn plinthon talaipōrias, didōsi gnōmēn. Ti oun hēmas dia toutōn paideuei ē historia? to mēde ōtatolmąn tēs en tǭ laǭ phōnēs, ton mē dia tēs toiautēs agōgēs pros tēn tōn pollōn homilian ton logon paraskeuasanta. Horąs gar, hōs neos ōn eti, prin eis tosouton auxēthēnai tę̄ aretę̄, epi dyo tinōn anthrōpōn houk axiopistos enomisthē symboulos eirēnēs genesthai tois stasiazousi ; nyn de tosautais myriasi kata tauton dialegetai, mononouchi boōsēs soi touto tēs historias, mē epitolmąn en didaskalią tę̄ symboulę̄ tōn akouontōn, ei mē dia toiautēs kai. tosautēs epimeleias ē peri toutou katorthōtheiē soi dynamis. Alla genomenōn tōn chrēstoterōn logōn, kai tēs eleutherias hypodeichtheisēs, kai tōn akouontōn pros tēn . epithymian tautēn epirrōsthentōn, paroxynetai ho polemios. kai epiteinei tēn algēdona tois hypēkoois tou logou. Houde touto exō tōn nyn ginomenōn esti. Polloi gar tōn paradexamenōn ton eleuthe rōtēn tēs tyrannidos logon, xui. prostithemenoi tǭ kērygmati, mechri tou nyn tais tōn peirasmōn probolais hypo tou antikeimenou epēreazontai ; ex hōn polloi men dokimōteroi kai bebaioteroi peri tēn pistin kathistantai, tę̄ probolę̄ tōn lypountōn stomoumenon.. Tōn de asthenesterōn tines kai epklazousi tois toioutois symptōmasin, antikrys ekeina phthengomenoi, to lysitelein autois mallon anēkoois meinai tou tēs eleutherias kērygmatos, ē tois toioutois, dia tēn aitian tautēn, synenechthēnai. ’O dē kai tote synebainen, hypo mikropsychias tōn Israēlitōn en aitiais poioumenōn tous tēn apallagēn autois tēs douleias apangeilantas. Allʼ ouden mallon anēsei hologos pros td kalon ephelkomenos, kan paidikōs apodeiliasę̄ pros tas tōn peirasmōn aēthias ho nēpios eti kai atelēs tēn dianoian. Tǭ men gar blaptikǭ kai phthoropoiǭ daimoni touto kata tōn an- Thrōpōn espoudazeto, to mē eis ton ouranon blepein to hypocheirion, alla to eis gēn kyptein, kai en eauo tǭ ton pēlon plintheuein. ’Ho ti gar an tēs hylikēs apolauseōs, ek gēs esti pantōs hē hydatos, panti
“brother” and “angel” are equivocal terms, perhaps applying to either of opposite meanings. For not only God’s angel but also Satan’s is so named, and we call not only the good man but also the wicked one a brother. So Scripture says of the better, “Let brothers be useful in times of need,” and of the opposite, “Every brother will trip with the heel.” Having set these things beside the sequence of our discourse, and deferred a more exact contemplation of them to their proper place, let us now take up what lies before us. The one who has strengthened himself by the light that appeared, and has gained such a brother as ally and helper, confidently brings to the people the words on behalf of the truth, reminds them of their ancestral nobility, and gives counsel how they may get free of the misery of clay and brick. What does the history teach us by this? That one who has not prepared his speech by such training for addressing the many should not venture to speak among the people. You see how, while he was still young, before he had grown so far in virtue, he was not thought a trustworthy counsellor of peace by two men who were quarrelling; but now he speaks to so many tens of thousands at once. The history all but cries out to you not to venture to counsel hearers in teaching unless you have achieved the ability for it by such and so much diligence. But when the better words had been spoken, freedom shown, and the hearers strengthened in this desire, the enemy is provoked and increases the pain of those who obey the word. This too is not foreign to what happens now. For many of those who have received the word that frees from tyranny and have joined themselves to the preaching are still harassed by the adversary with the assaults of temptations. Many of them become more approved and firmer in the faith, tempered by the assault of afflictions; but some of the weaker even give way under such misfortunes, saying plainly that it would have been better for them to remain without hearing the preaching of freedom than to meet with such things because of it. This happened then too, when the Israelites in their faint-heartedness blamed those who announced deliverance from slavery to them. But the Word will not at all slacken in drawing them toward the good, even if one who is still an infant and immature in mind cowers childishly at the unaccustomed temptations. For the harmful and destructive demon was eager for this against human beings: that his subjects should not look to heaven but stoop to the earth and make bricks out of clay within themselves. For whatever belongs to material enjoyment certainly comes from earth or water, as is plain to all,
Chapter 343
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’νυοί-νδ που δῆλον · ἦν τέ τι τῶν περὶ γαστέρα καὶ θοίνην σπουδαζομένων, ἦν τε καὶ ὅσα περὶ τὸν πλοῦτον ὁρᾶται. Ἡ δὲ τῶν στοιχείων τούτων μίξις πηλὸς γίνεται καὶ ὀνομάζεται σ οὗ πληροῦντες ἑαυτοὺς οξ πρὸς τὰς πηλώδεις ἡδονὰς κεχηνότες, οὐδέποτε τὴν δεκτικὴν τῶνἡδονῶν εὐρυχωρίαν πλήρη φυλάσσουσιν· ἀλλὰ τὺάεὶ πλη ρού μενον γίνεται πάλιν κενὸν τῷ ἐπιρρέοντι. Οὕτω γάρ 6 πλινθουργῶν ἄλλοτε ἀλλην βλέπων διάθεσιν, εὐκόλως ἂν νοήσαι τὸ αἴνιγμα. Ὃ γὰρ πληρώσας ἑαυτοῦ τὴν ἐπιθυμίαν ἔν τινι ὧν ἐσπούδασεν, εί πρὸς ἔτερόν τι τῇ ἐπιθυμίᾳ ῥέψειε, κενὸς πρὸς ἐκεῖνο πάλιν εὑρίσκεται· κᾶν γένηται τούτῳ πλήρης, τῷ ἑτέρῳ πάλιν κενός τε καὶ εὐρύν χωρος γίνεται. Καὶ τοῦτο οὐ παύεται διά παντὸς ὲν ἡμῖν ἐνεργούμενον, ἕως ἄν τις ὑπεξέλθοι τοῦ ὑλώδους βίου. Ἦ δὲ καλάμη, καὶ τὸ ἐκ ταύτης ἄχυρον, 6 καταμιγνύειν τῇ πλίνθῳ καταναγκάξεται ὁ τοῖς τυραννικοῖς ὑπακούων προστάγμασι ο παρά τε τοῦ θείου Εὐαγγελίου, καὶ παρά τῆς ὑψηλῆς τοῦ ’Δποστολου φωνῆς, ἀμφοτέρων ὁμοίιος πυρὸς ὓλην, τό τε ἄχυρον καὶ τὴν καλάμην ἑρμηνευσάντων. Ὅταν τοίνυν τις τῶν ὲν ἀρετῇ προεχόντων, ἀποσπᾷν ἐθέλῃ τοὺς τῇ ἀπάτῃ δεδουλωμένους εἰς βίον ἐμφιλόσοφόν τε καὶ ἐλεύθερον · οἶδεν ὁ ταῖς ποικίλαις, καθώς φησιν 6 Ἀπόστολος, μεθοδείαις κατά τῶν ψυχῶν ἡμῶν σοφιστεύων, άντιπαραγαγεῖν τῷ θείῳ νόμῳ τά τῆς ἀπά- V της σοφίσματα. Ταῦτα δὲ λέγω, πρὸς τοὺς Δίγυπτίους δράκοντας βλέπων τῷ λόγῳ, τοῦτʼ ἐστι, πρὸς τὰς ποικίλας τῆς ἀπάτης κακίας, ὧν τὸν ἀφανισμὸν ἢτοῦ Μωσέως ῥάβδος ἐργάζεται, περὶ ἧς μετρίως ἧδη τά εἰκότα προτεθειὶῳηται Οὗτος τοίνυν, 6 τὴν ἄμαχον εκείνην κεκτημένος τῆς ἀρετῆς ῥάβδον, τὴν εάς σεσοφισμένας ὲξαφανίζουσαν ῥάβδους, ὁδῷ τινι καὶ ἀκολουθίᾳ πρὸς τὰ μείζω πρόεισι τῶν θαυμάτων. Ἦ δὲ θαυματοποιία οὐ τῷ σκοπῷ τῆς ἐκπλήξεως τῶν ἐντυγχανόντων γίνεται, ἀλλά πρὸς τὸ χρήσιμον τῶν σωζομένων βλέπει. Τοῖς γὰρ αὐτοῖς τῆς ἀρετῆς θαύμασι καθαιρεῖται μὲν τὸ πολέμιον, αὔξεται δὲ τὸ ὁμόφυλον. Πρῶτον δὲ γενικώτατον τῶν ἐπὶ μέρους θαυμάτων, τὸν κατά τὴν ἀγωγὴν καταμάθωμεν σκοπόν ' εἷθʼ οὕτως δυνατὸν ἂν γένοιτο ἡμῖν, καὶ τοῖς καθʼ ἕκαστον ἐφαρμόσαι τὸ νόημα. Ἠ γάρ διδασκαλία τῆς ἀληθείας πρὸς τὰς δ.αθέσεις τῶν δεχομένων τὸν λόγον συμμεταβάλλεται. Ἐπίσης γάρ πᾶσι τοῦ λόγου τὸ κακὸν ἢ τὸ καλὸν προδεικνύντος, 6 μὲν εὐπειθῶς πρὸς τὸ δεικνύμενον ἔχων ὲν φωτὶ τὴν διάνοιαν ἔχει ο τῷ δὲ ἀντιτύπως διακειμένῳ, καὶ μὴ καταδεχομένῳ πρὸς τὴν ἀκτῖνα τῆς ἀληθείας τὴν »ψυχὴν διαβλέψαι, παραμένει τῆς ἀγνοίας ὁ ζόφος. Εί δὴ τὸ καθόλου νοηθὲν ἡμῖν ὲν τοῖς τοιούτοις ψεῦδος οὐκ ἐστιν οὐδʼ ἂν τὰ καθʼ ἕκαστον πάντως ἑτέρως ἔχοι, τῆς ἐπὶ μέρους ἐξετάσεως συναποδειχθείσης τῷ λόγῳ. Οὐκοῦν οὐδὲν θαυμαστὸν, ἀπαθῆ τὸν Ἐὃραῖον μένειν τῶν Αἰγυπτίων κακῶν, ὲν μέσοις τοῖς ἀλλοφύλοις ἀναστρεφόμενον, ἐπεὶ καὶ νῦν τὸ ἴςον ἔστι γινόμενον ίδεῖν. Τῶν γὰρ ὲν ταῖς πολυανθρωπούσαις
’nyoi-nd pou dēlon ; ēn te ti tōn peri gastera kai thoinēn spoudazomenōn, ēn te kai hosa peri ton plouton horatai. Hē de tōn stoicheiōn toutōn mixis pēlos ginetai kai onomazetai s hou plērountes heautous ox pros tas pēlōdeis hēdonas kechēnotes, oudepote tēn dektikēn tōnēdonōn eurychōrian plērē phylassousin; alla tyaei plē rou menon ginetai palin kenon tǭ epirreonti. Houtō gar 6 plinthourgōn allote allēn blepōn diathesin, eukolōs an noēsai to ainigma. Ho gar plērōsas heautou tēn epithymian en tini hōn espoudasen, ei pros eteron ti tę̄ epithymią rhepseie, kenos pros ekeino palin heurisketai; kan genētai toutǭ plērēs, tǭ heterǭ palin kenos te kai euryn chōros ginetai. Kai touto ou pauetai dia pantos en hēmin energoumenon, heōs an tis hypexelthoi tou hylōdous biou. Ē de kalamē, kai to ek tautēs achyron, 6 katamignyein tę̄ plinthǭ katanankaxetai ho tois tyrannikois hypakouōn prostagmasi o para te tou theiou Euangeliou, kai para tēs hypsēlēs tou ’Dpostolou phōnēs, amphoterōn homoiios pyros hylēn, to te achyron kai tēn kalamēn hermēneusantōn. Hotan toinyn tis tōn en aretę̄ proechontōn, apospąn ethelę̄ tous tę̄ apatę̄ dedoulōmenous eis bion emphilosophon te kai eleutheron ; oiden ho tais poikilais, kathōs phēsin 6 Apostolos, methodeiais kata tōn psychōn hēmōn sophisteuōn, antiparagagein tǭ theiǭ nomǭ ta tēs apa- V tēs sophismata. Tauta de legō, pros tous Digyptious drakontas blepōn tǭ logǭ, toutʼ esti, pros tas poikilas tēs apatēs kakias, hōn ton aphanismon ētou Mōseōs rhabdos ergazetai, peri hēs metriōs hēdē ta eikota protetheiiǭētai Houtos toinyn, 6 tēn amachon ekeinēn kektēmenos tēs aretēs rhabdon, tēn eas sesophismenas exaphanizousan rhabdous, hodǭ tini kai akolouthią pros ta meizō proeisi tōn thaumatōn. Ē de thaumatopoiia ou tǭ skopǭ tēs ekplēxeōs tōn entynchanontōn ginetai, alla pros to chrēsimon tōn sōzomenōn blepei. Tois gar autois tēs aretēs thaumasi kathaireitai men to polemion, auxetai de to homophylon. Prōton de genikōtaton tōn epi merous thaumatōn, ton kata tēn agōgēn katamathōmen skopon ' heithʼ houtōs dynaton an genoito hēmin, kai tois kathʼ hekaston epharmosai to noēma. Ē gar didaskalia tēs alētheias pros tas d.atheseis tōn dechomenōn ton logon symmetaballetai. Episēs gar pasi tou logou to kakon ē to kalon prodeiknyntos, 6 men eupeithōs pros to deiknymenon echōn en phōti tēn dianoian echei o tǭ de antitypōs diakeimenǭ, kai mē katadechomenǭ pros tēn aktina tēs alētheias tēn »psychēn diablepsai, paramenei tēs agnoias ho zophos. Ei dē to katholou noēthen hēmin en tois toioutois pseudos ouk estin oudʼ an ta kathʼ hekaston pantōs heterōs echoi, tēs epi merous exetaseōs synapodeichtheisēs tǭ logǭ. Oukoun ouden thaumaston, apathē ton Heoraion menein tōn Aigyptiōn kakōn, en mesois tois allophylois anastrephomenon, epei kai nyn to ison esti ginomenon idein. Tōn gar en tais polyanthrōpousais
whether it is something pursued for the belly and the banquet, or whatever is seen in wealth. The mixture of these elements becomes, and is called, clay. Those who gape after clayey pleasures fill themselves with it, yet never keep their capacity for pleasures full: what is always being filled becomes empty again for what flows in. So anyone who looks at the brickmaker, putting now one mould and now another, would easily understand the riddle. For whoever has filled his desire with one of the things he pursued, if he inclines in desire toward something else, finds himself empty again for that; and if he becomes full of this, he becomes empty and capacious again for another. This never stops working in us continually, until one gets out of the material life. The stubble, and the straw that comes from it, which whoever obeys the tyrant’s commands is compelled to mix into the brick, are interpreted alike by the divine Gospel and by the lofty voice of the Apostle as fuel for fire. When, then, someone eminent in virtue wishes to draw those enslaved by deception into a life of philosophy and freedom, the one who plays the sophist against our souls with various wiles, as the Apostle says, knows how to set the sophistries of deception against the divine law. I say this with the Egyptian serpents in view, that is, the various wickednesses of deception, whose destruction Moses’ staff accomplishes; about it we have already set out, in moderation, what was fitting. This man, then, who possesses that invincible staff of virtue that makes the sophistical rods vanish, advances along a road and in due order to the greater wonders. The working of wonders does not aim at astonishing those who come upon them; it looks to the benefit of those being saved. For by the same wonders of virtue what is hostile is destroyed and what is kindred increases. Let us first learn the most general aim of the conduct shown in the particular wonders; then it will be possible for us to fit the meaning to each one. For the teaching of the truth changes with the dispositions of those who receive the word. The word shows the evil or the good to all equally; the one who is readily obedient to what is shown has his mind in light, while for the one who is resistant and will not let his soul look up toward the ray of truth, the gloom of ignorance remains. If what we understand in general on such matters is not false, the particulars too will certainly not be otherwise, since the detailed examination is demonstrated together with the general account. So it is nothing to wonder at that the Hebrew remains untouched by the Egyptians’ evils while living among the foreigners, since even now one can see the same thing happening. For of those in populous
Chapter 345
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πόλεσι πρὸς τὰς ἐναντίας δόξας διεστηκότων1 τοῖς μὲν πότιμόν τε καὶ διειδές ἐστι τὸ νᾶμα τῆς πίστεως, 6 διὰ τῆς θείας διδασκαλίας ἀρύονταιο τοῖς δὲ διὰ τῆς πονηρᾶς ὑπολήψεως Αἱγυπτιάζουσι, διαφθορᾶς αἷμα τὸ ὓδωρ γίνεται. Καὶ πολλάκις ἐπιχειρεῖ 6 παρασοφισμδς τῆς ἀπάτης καὶ τὸ τῶν Ἐβραίων ποτὸν, τῷ μολυσμῷ τοῦ ψεύδους αἷμα ποιῆσαι, τοῦτʼ ἐστι, τὸν ἡμέτερον λόγον, καὶ ἡμῖν δεῖξαι, μὴ τοιοῦτον ὄντα, οἷός ἐστιν· ἀλλʼ οὐκ ἀχρειώσειε καθά).ου τὸ ποτὸν, κᾶν ὲκ τοῦ προχείρου διʼ ἀπάτης περιφοινίξῃ τὸ εἶδος. Πίνει γὰρ 6 Ἐβραῖος τὸ ἀληθινὸν ὕδωρ, κᾶν παρά τῶν ἐναντίων πιθανῶς διαδάλληται, οὐδὲν πρὸς τὸ εἶδος τῆς ἀπάτης ἐπιστρεφόμενος. Οὕτω καὶ τὸ βατράχων γένος τὸ εἰδεχθὲς καὶ πολύφωνον, ἀμφίβιος μὲν ὴ ζωὴ, ὲρπυστικὸν δὲ τὸ πήδημα ( ἀηδὴς δὲ ού μόνον ὴ ὄψις, ἀλλᾶ καὶ τοῦ χρωτὸςή δυσωδία) ὃ τοῖς οἴκοις καὶ ταῖς κλίναις καί τοῖς ταμείοις τῶν Αἰγυπτίων εἰσέρπει, τῆς δὲ τῶν Ἐβραίων ζωῆς οὐκ ἐφάπτεται. ’Δληθῶς γὰρ ἄντικρυς βατράχων γένη εἰσὶ, τά φθοροποιά τῆς κακίας γεννήματα, ἐκ τῆς ρυπαρᾶς καρδίας τῶν ἀνθρώπων, οἷον ἐκ τινος βορὸόρου ζωογονούμενα. Οὗτοι οἱ βάτραχοι οἰχοῦσι μὲν τάς οἰκίας τῶν Αἰγυπτιαζόντων, κατά τὴν τοῦ βίου προαίρεσιν δείκνυνται δὲ καὶ ἐπὶ τῶν τραπεζῶν, καὶ τῶν κλινῶν οὐκ ἀπέχονται, καὶ εἰς τὰ ταμεῖα τῶν ἀποθέτων εἰσδύνουσιν. Ὅταν γὰρ ίδῃς τὸν ῥυπαρόν τε,καὶ ἀκόλαστον βίον, ἀληθῶς ἐκ πηλοῦ τε καὶ βορβόρου τικτόμενον, καὶ τῇ πρὸς τὺ ἄλογον μιμήσει κατὰ τὸ εἶδος τῆς ζωῆς ὲν οὐθετέρα φύσει ἀκριὸῶς μένοντα ν καὶ ἄνθρωπον μὲν κατὰ τὴν φύσιν ὄντα, κτῆνος δὲ διὰ πάθος γινόμενον, καὶ διά τοῦτο ἀμφίβιον ἐκεῖνο καί ἐπαμφοτερίζον τὸ τῆς ζωῆς εἶδος ὲπιδεικνύοντα εὑρήσεις καὶ ἐπὶ τούτου τά τῆς τοιαύ της νόσου γνωρίσματα, οὐκ ἐπὶ τῆς κλίνης μόνον, ἀλλά καὶ ἐπὶ τῆς τραπέζης, καὶ ὲν τοῖς ταμείοις, καὶ κατά πᾶσαν τὴν οἴκησιν. Ἑπισημαίνεται γάρ διὰ πάντων 6 τοιοῦτος τὴν ἀσωτίαν, ὥστε πάντας ῥαδίως ἐπιγνῶναι διά τῶν κατά τὸν οἰκον σπουδαζομένων τδν βίον τοῦ τε ἀκολάστου κάλʼτοῦ καθαρεύοντος. Ὅταν ὲν τούτῳ μὲν ἐπὶ τῶν τείχους κονιαμάτων δείκνυται παρᾶ τῆς τέχνης διὰ εἰδώλων τινῶν τά τῆς ὲμπαθοῦς ἡδονῆς ὑπεκκαύματα · διʼ ὧν ὑπομιμνήσκεται τῆς νόσου ή φύσις, διὰ τῶν ὄψεων ἐκ τῆς ἀτιμίας τῶν θαυμάτων ἐπὶ τὴν ψυχὴν ὲπεισχεομένου τοῦ πάθουςο ἐπὶ δὲ τοῦ σωφρονοῦντος,φυλακὴν πᾶσαν καλ προμήθειαν, τοῦ καὶτὸν ὀφθαλμὸν καθαρεύειν τῶν ἔμπαοῶν θεαμάτων. Καλή τράπεζα δὲ ὡσαύτως καθαρὰ μὲν ὴ τοῦ σωφρονοῦντος, εὑρίσκεται δὲ βατραχώδης καὶ πολύσαρκος τοῦ πρὸς τὸν βορβορώδη βίον ἰλυσπωμένου. Κᾶν τά ταμεϊαδιερευνήσῃς, τοῦτʼ ἔστι, τάκρυπτά τοῦ βίου αὐτοῦ καὶ ἀπόρρητα· πολὺ μᾶλλον ἐν ἐκείνοις σωρείαν βατράχων ὲν τοῖς ἀκολάστοις κατανοήσεις. Εἰ δὲ ταῦταῆ τῆς ἀρετῆς ῥάβδος ποιεῖν κατά τῶν Αἰγυπτίων ὑπὸ τῆς ἱστορίας λέγεται, μὴ ξενισθῶμεν περὶ τὸν λόγονʼ καὶ γάρ ἐσκληρύνθαι παρὰ τοῦ Θεοῦ τὸν τύραννον, ἡ ἱστορία φησί. Πῶς οὖν ἂν εἴη κατάκριτος, τῇ ἀνωθεν ἀνάγκῃ σκληρῶς τε καὶ ἀντιτύπως διαθέμενοςς καί που τὸ ἴσον φησὶν 6 θεῖος Ἀ πόστολος, δτι καθόσον οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν
polesi pros tas enantias doxas diestēkotōn1 tois men potimon te kai dieides esti to nama tēs pisteōs, 6 dia tēs theias didaskalias aryontaio tois de dia tēs ponēras hypolēpseōs Haigyptiazousi, diaphthoras haima to hydōr ginetai. Kai pollakis epicheirei 6 parasophismds tēs apatēs kai to tōn Ebraiōn poton, tǭ molysmǭ tou pseudous haima poiēsai, toutʼ esti, ton hēmeteron logon, kai hēmin deixai, mē toiouton onta, hoios estin; allʼ ouk achreiōseie katha).ou to poton, kan ek tou procheirou diʼ apatēs periphoinixę̄ to eidos. Pinei gar 6 Ebraios to alēthinon hydōr, kan para tōn enantiōn pithanōs diadallētai, ouden pros to eidos tēs apatēs epistrephomenos. Houtō kai to batrachōn genos to eidechthes kai polyphōnon, amphibios men ē zōē, erpystikon de to pēdēma ( aēdēs de ou monon ē opsis, alla kai tou chrōtosē dysōdia) ho tois oikois kai tais klinais kai tois tameiois tōn Aigyptiōn eiserpei, tēs de tōn Ebraiōn zōēs ouk ephaptetai. ’Dlēthōs gar antikrys batrachōn genē eisi, ta phthoropoia tēs kakias gennēmata, ek tēs ryparas kardias tōn anthrōpōn, hoion ek tinos boroorou zōogonoumena. Houtoi hoi batrachoi oichousi men tas oikias tōn Aigyptiazontōn, kata tēn tou biou proairesin deiknyntai de kai epi tōn trapezōn, kai tōn klinōn ouk apechontai, kai eis ta tameia tōn apothetōn eisdynousin. Hotan gar idę̄s ton rhyparon te,kai akolaston bion, alēthōs ek pēlou te kai borborou tiktomenon, kai tę̄ pros ty alogon mimēsei kata to eidos tēs zōēs en outhetera physei akrioōs menonta n kai anthrōpon men kata tēn physin onta, ktēnos de dia pathos ginomenon, kai dia touto amphibion ekeino kai epamphoterizon to tēs zōēs eidos epideiknyonta heurēseis kai epi toutou ta tēs toiau tēs nosou gnōrismata, ouk epi tēs klinēs monon, alla kai epi tēs trapezēs, kai en tois tameiois, kai kata pasan tēn oikēsin. Hepisēmainetai gar dia pantōn 6 toioutos tēn asōtian, hōste pantas rhadiōs epignōnai dia tōn kata ton oikon spoudazomenōn tdn bion tou te akolastou kalʼtou kathareuontos. Hotan en toutǭ men epi tōn teichous koniamatōn deiknytai para tēs technēs dia eidōlōn tinōn ta tēs empathous hēdonēs hypekkaumata ; diʼ hōn hypomimnēsketai tēs nosou ē physis, dia tōn opseōn ek tēs atimias tōn thaumatōn epi tēn psychēn epeischeomenou tou pathouso epi de tou sōphronountos,phylakēn pasan kal promētheian, tou kaiton ophthalmon kathareuein tōn empaoōn theamatōn. Kalē trapeza de hōsautōs kathara men ē tou sōphronountos, heurisketai de batrachōdēs kai polysarkos tou pros ton borborōdē bion ilyspōmenou. Kan ta tameïadiereunēsę̄s, toutʼ esti, takrypta tou biou autou kai aporrēta; poly mallon en ekeinois sōreian batrachōn en tois akolastois katanoēseis. Ei de tautaē tēs aretēs rhabdos poiein kata tōn Aigyptiōn hypo tēs historias legetai, mē xenisthōmen peri ton logonʼ kai gar esklērynthai para tou Theou ton tyrannon, hē historia phēsi. Pōs oun an eiē katakritos, tę̄ anōthen anankę̄ sklērōs te kai antitypōs diathemenoss kai pou to ison phēsin 6 theios A postolos, dti kathoson ouk edokimasan ton Theon echein en
cities divided between opposing opinions, for some the stream of faith that they draw through the divine teaching is drinkable and clear, while for those who play the Egyptian through a wicked conception the water becomes the blood of corruption. Often the sophistry of deception tries to turn even the drink of the Hebrews — that is, our teaching — into blood by the defilement of falsehood, and to show it to us as something other than it is. But it could not make the drink wholly useless, even if by deceit it reddens its surface appearance. For the Hebrew drinks the true water, even when it is plausibly slandered by opponents, paying no attention to the appearance the deception gives it. So too the race of frogs — ugly and noisy, amphibious in its life, creeping in its leap, unpleasant not only to look at but in the stench of its skin — creeps into the houses, beds, and storerooms of the Egyptians, but does not touch the life of the Hebrews. For truly the destructive offspring of vice are plainly races of frogs, brought to life out of the filthy heart of human beings as out of some mire. These frogs live in the houses of those who play the Egyptian in their choice of life; they appear even on the tables, they do not keep away from the beds, and they slip into the storerooms. When you see the filthy and licentious life, truly born of clay and mire, which by imitating the irrational keeps in its form of life to neither nature exactly — a human being by nature, but becoming a beast through passion, and so displaying that amphibious and double form of life — you will find the marks of this disease on such a person not only on the bed but on the table, in the storerooms, and throughout the house. For such a person stamps his profligacy on everything, so that all can easily recognize, from what is cultivated in the house, the life of the licentious and that of the pure. In the one house, the plaster of the walls displays by art, in certain pictures, the kindlings of passionate pleasure; through them nature is reminded of its disease, as the passion pours into the soul through the eyes from the shamefulness of what is seen. With the self-controlled there is every guard and precaution that the eye too be kept clean of passionate sights. Likewise the table of the self-controlled is pure, while that of one who wallows in the miry life is found froggy and heavy with flesh. And if you search his storerooms, that is, the hidden and secret parts of his life, you will see a heap of frogs far greater still among the licentious. If the history says that the staff of virtue does these things against the Egyptians, let us not be surprised at the account; for the history says too that the tyrant was hardened by God. How then could he be condemned, if he was disposed to hardness and resistance by a necessity from above? And the divine Apostle says the like somewhere: that since they did not see fit to have God in
Chapter 347
347PG 44:348a–348d
ἐπιγνώσει, παρέδωκεν αὐτοὺς ό Θεὸς εἰς πάθη ἀτιμίας, ι περὶτῶν ἀρρενοφθορούντων λέγων, καὶ περὶ τῶν ὲν τοῖς ἀτίμοις τε κα) ἀρρήτοις τῆς ἀσωτίας τρόποις ἀσχημονούντων. Ἀλλʼ εί καὶ οὕτω λέγεται παρὰ τῆς θείας Γραφῆς τὰ εἰρημένω οὔτε τῷ πάθει τῆς ἀτιμίας ὁ Θεὸς ἔκδοτον δίδωσι τὸν πρὸς τοῦτο φερόμενον, οὔτε Φαραὼ θείᾳ βουλήσει σκληρύνεται, οὔτε ό βατραχώδης βίος ὑπὸ τῆς ἀρετῆς πλάσσεται. Α, Εἰ γὰρ βουλητὸν ἦν τῇ θείᾳ φύσει, πάντως ἂν ἐπὶ πάντων κατὰ τὸ ἶσον ἡ τοιαύτη προαίρεσις ἴσχυσεν, ὡς μηδεμιᾶς ἀρετῆς καὶ κακίας παρὰ τὸν βίον διαφορὰν θεωρεῖσθαι. ’Δλλων δὲ ἄλλως μετεχόντων τοῦ βίου, καὶ τῶν μὲν διʼ ἀρετῆς κατορθουμένων, τῶν δὲ είς κακίαν ἀπορρεόντων· οὐκ ἄν τις εὐλόγως ὕπερκειμέναις τισὶν ἀνάγκαις, ταῖς κατὰ τὸ θεῖον βούλημα συνισταμέναις, τὰς διαφορὰς τῶν βίων λογίσαιτο, ὦν ἡ προαίρεσις ἐφʼ ἑκάστου τὸ κράτος ἔχει. Τίς οὖν παραδίδοται τῷ πάθει τῆς ἀτιμίας, σαφῶς ἐστι παρά τοῦ ’Δποστόλου μαθεῖνʼ ὁ μὴ δοκιμάσας τὸν Θεὸν ἔχειν ὲν ἐπιγνώσει, ὃν οὐκ ἀμυνόμενος 6 Θεὸς διὰ τὸ μὴ ἐπιγνωσθῆναι Θεὸν εἶναι παρʼ αὐτοῦ, παραδίδωσι τῷ πάθει. Ἀλλὰ δὴ τὸ μὴ ἐπιγνῶναι τὸν Θεὸν, αἴτιον αὐτῷ γίνεται τοῦ είς τὸν ἐμπαθῆ καὶ ἄτιμον βίον κατασυρῆναι. Ὥσπερ γὰρ εί τινος εἰπόντος, ὃτι μὴ ὀφθεὶς ὁ ἥλιος τὸν δεῖνα τῷ βόθρῳ ὲνέρο ριψεν, οὐ τοῦτο λογιζόμεθα, ὅτι ὀργῇ χρώμενος ὁ φωστὴρ τὸν μὴ βουληθέντα πρὸς αὑτὸν ἰδεῖν, ἐπὶ τὸν βόθρον ἀπώσατο, ἀλλʼ οὕτως ἂν τὸ ῥηθὲν νοηθείη κατὰ τὸ εὔλογον, ὅτι τὸ μὴ μετέχειν τοῦ φωτὸς, σῖτιον τῷ μὴ βλέποντι τῆς είς τὸν βόθρον ἐστὶ καταο πτώσεωςο οὓτως εὐαγὲς ἂν εἴη,καὶ τὸ τοῦ Ἀποστάλου νοεῖν, τὸ τοὺς μὴ ὲπιγνόντας τὸν Θεὸν τοῖς τῆς ἀτιμίας ἐκδίδοσθαι πάθεσι, καὶ τὸ ἔσκληρύνθαι παρὰ τοῦ Θεοῦ τὸν Αίγύπτιον τύραννον οὐχ ὡς τὴν ἀντιτυπίαν ὲν τῇ ψυχῇ τοῦ Φαραὼ τῆς θείας βουλήσεως ἐντιθείσης, ἀλλʼ ὡς τῆς προαιρέσεως διὰ τῆς πρὸς τὴν κακίαν προσκλίσεως τὸν ὲκμαλὰσσοντα τὴν ἀντιτυπίαν λόγον οὺ δεχομένης. Οὕτω καὶὴ τῆς ἀρετῆς ῥάβδος ὲν τοῖς Αἰγυπτίοις φανεῖσα, τὸν μὲν Ἐβραίον καθαρὸν τῆς βατραχώδους ζωῆς ἀπεργάζεται* τὸν δὲ Αἰγύπτιον βίον πλήρη τῆς τοιαύτης δείκνυσι νόσου. Ἀλλʼ ἔσθʼ ὅτε τοῦ Μωσέως καὶ ὑπὲρ τούτων τὰς χεῖρας ἐκτείναντος, ἁφανισμὸς τῶν βατράχων γίνεται. Ὃ δὴ καὶ νῦν ἐστι γνῶναι γινόμενον. Οἱ γὰρ τὴν ἔκτασιν τῶν χειρῶν τοῦ νομοθέτου κατανοήσαντες ( συνήσεις δὲ πάντως, ὅτι σοὶ λέγει τὸ αῐνιγμαʼ ὥστε νοῆται διὰ μὲν τοῦ νομοθέτου τὸν ἀληθινὸν νομοθέτην, διὰ δὲ τῆς τῶν χειρῶν ἐκτάσεως, τὸν ἐπὶ τοῦ σταυροῦ τὰς χεῖρας ἐκτείναντα), οί τοίνυν πρῶ ὀλίγον τοῖς ῥυπαροῖς τούτοις καὶ βατραχώδεσι λογισμοῖς συζῶντες, εί πρὸς τὸν ὑπὲρ ἡμῶν τὰς χεῖρας. ’ἐκτείναντα ἶὸοιεψ ἀπαλλάσσονται τῆς πονηρᾶς αὐτῶν συνοικήσεως,νεκρωθέντος τοῦ πάθους καὶ ἁποζὲσαντος. ’Δλη θῶς γὰρ τοῖς ἀπηλλαγμένοις τῆς τοιαύτης νόσου,
epignōsei, paredōken autous o Theos eis pathē atimias, i peritōn arrenophthorountōn legōn, kai peri tōn en tois atimois te ka) arrētois tēs asōtias tropois aschēmonountōn. Allʼ ei kai houtō legetai para tēs theias Graphēs ta eirēmenō oute tǭ pathei tēs atimias ho Theos ekdoton didōsi ton pros touto pheromenon, oute Pharaō theią boulēsei sklērynetai, oute o batrachōdēs bios hypo tēs aretēs plassetai. A, Ei gar boulēton ēn tę̄ theią physei, pantōs an epi pantōn kata to ison hē toiautē proairesis ischysen, hōs mēdemias aretēs kai kakias para ton bion diaphoran theōreisthai. ’Dllōn de allōs metechontōn tou biou, kai tōn men diʼ aretēs katorthoumenōn, tōn de eis kakian aporreontōn; ouk an tis eulogōs hyperkeimenais tisin anankais, tais kata to theion boulēma synistamenais, tas diaphoras tōn biōn logisaito, ōn hē proairesis ephʼ hekastou to kratos echei. Tis oun paradidotai tǭ pathei tēs atimias, saphōs esti para tou ’Dpostolou matheinʼ ho mē dokimasas ton Theon echein en epignōsei, hon ouk amynomenos 6 Theos dia to mē epignōsthēnai Theon einai parʼ autou, paradidōsi tǭ pathei. Alla dē to mē epignōnai ton Theon, aition autǭ ginetai tou eis ton empathē kai atimon bion katasyrēnai. Hōsper gar ei tinos eipontos, hoti mē ophtheis ho hēlios ton deina tǭ bothrǭ enero ripsen, ou touto logizometha, hoti orgę̄ chrōmenos ho phōstēr ton mē boulēthenta pros hauton idein, epi ton bothron apōsato, allʼ houtōs an to rhēthen noētheiē kata to eulogon, hoti to mē metechein tou phōtos, sition tǭ mē bleponti tēs eis ton bothron esti katao ptōseōso houtōs euages an eiē,kai to tou Apostalou noein, to tous mē epignontas ton Theon tois tēs atimias ekdidosthai pathesi, kai to esklērynthai para tou Theou ton Aigyption tyrannon ouch hōs tēn antitypian en tę̄ psychę̄ tou Pharaō tēs theias boulēseōs entitheisēs, allʼ hōs tēs proaireseōs dia tēs pros tēn kakian proskliseōs ton ekmalassonta tēn antitypian logon ou dechomenēs. Houtō kaiē tēs aretēs rhabdos en tois Aigyptiois phaneisa, ton men Ebraion katharon tēs batrachōdous zōēs apergazetai* ton de Aigyption bion plērē tēs toiautēs deiknysi nosou. Allʼ esthʼ hote tou Mōseōs kai hyper toutōn tas cheiras ekteinantos, haphanismos tōn batrachōn ginetai. Ho dē kai nyn esti gnōnai ginomenon. Hoi gar tēn ektasin tōn cheirōn tou nomothetou katanoēsantes ( synēseis de pantōs, hoti soi legei to ainigmaʼ hōste noētai dia men tou nomothetou ton alēthinon nomothetēn, dia de tēs tōn cheirōn ektaseōs, ton epi tou staurou tas cheiras ekteinanta), oi toinyn prō oligon tois rhyparois toutois kai batrachōdesi logismois syzōntes, ei pros ton hyper hēmōn tas cheiras. ’ekteinanta iooieps apallassontai tēs ponēras autōn synoikēseōs,nekrōthentos tou pathous kai hapozesantos. ’Dlē thōs gar tois apēllagmenois tēs toiautēs nosou,
knowledge, “God gave them up to dishonourable passions,” speaking of men who corrupt males and of those who disgrace themselves in dishonourable and unspeakable kinds of profligacy. But even if what has been said is said in this way by divine Scripture, God does not hand over to the passion of dishonour one who is carried toward it, nor is Pharaoh hardened by the divine will, nor is the froggy life formed by virtue. For if it were willed by the divine nature, such a choice would certainly prevail equally in all, so that no difference of virtue and vice would be seen in life. But since different people live their lives differently, some succeeding through virtue and others sliding into vice, no one could reasonably attribute the differences of lives to necessities imposed from above by the divine will, when in each case it is choice that has the power. Who, then, is handed over to the passion of dishonour can be learned clearly from the Apostle: one who did not see fit to have God in knowledge. God hands him over to the passion not as taking revenge on him for not acknowledging him as God; rather, not knowing God becomes for him the cause of being dragged down into the passionate and dishonourable life. Suppose someone said that the sun, by not being seen, threw so-and-so into the pit. We would not reckon that the luminary in anger pushed into the pit the one who would not look toward it; the saying would reasonably be understood to mean that not sharing in light is the cause of the fall into the pit for the one who does not see. In the same way it would be pious to understand the Apostle’s word too, that those who did not acknowledge God are given up to dishonourable passions, and that the Egyptian tyrant was hardened by God — not as though the divine will had put the resistance into Pharaoh’s soul, but because his choice, through its inclination toward vice, did not receive the word that softens resistance. So too the staff of virtue, appearing among the Egyptians, makes the Hebrew clean of the froggy life and shows the Egyptian life to be full of such a disease. But sometimes, when Moses stretches out his hands for them as well, the frogs are destroyed. One can see this happening now too. For those who have understood the stretching out of the lawgiver’s hands — and you will surely understand that the riddle speaks to you: by the lawgiver understand the true lawgiver, and by the stretching out of the hands, the one who stretched out his hands on the cross — those, then, who a little before lived with these filthy and froggy thoughts, if they look to the one who stretched out his hands for us, are freed from their evil cohabitation, the passion being put to death and left to rot. For truly, for those freed from such a disease,
Chapter 349
349PG 44:349a–349d
μετά τὴν νέκρωσιν τῶν ἑρπυστικῶν κινημάτων, … τις καὶ δυσώδης ὴ τῶν προβεβιωμένων γίνεται μνήμη, διʼ αἰσχύνης τὴν ψυχὴν ἀηδίζουσα, καθώς ρησιν ό Ἀπόστολος πρὸς τοὺς ἐκ τῆς τοῦ κακοῦ μεταβολῆς τὴν ἀρετὴν μετιόνταςʼ ὅτι Τίνα οὖν καρπον εἴχετε τότε, ἐφʼ οἷς νῦν ἐπαισχύνεσθε ; Κατὰ τὴν νον. ἐπὶ δὲ τῶν Ἐβραίων τῷ ἡλίῳ καταλαμπόμενον. Διόὖ μάλιστα βεβαιοῦται τῆς ἀποδοθείσηςδιανοίας ὁ λόγοςʼ ὅτι οὑκ ἀνωθέν τις ἀναγκαστικὴ δύναμις τὸν μὲν ἐν ζόφῳ. τὸν δὲ ὲν φωτὶ γενέσθαι παρασκευάζει, ἀλλʼ οἴκοθεν ἔχομεν ἐν τῇ ἑαυτῶν φύσει τε καὶ προαιρέσει τὰς τοῦ φωτός τε καὶ σκότους αίτίας oi. ἄνθρωποι, πρὸς ὅπερ ἀν ἐθέλωμεν τούτων, γινόμενοι. Καὶ γάρ, κατὰ τὴν ἱστορίαν, οὐ διά τινος τείχους ἢ ὅρους ἐπιπροσθοῦντος τάς δψεις, καὶ τὰς ἀκτῖνας ἀποσκευάζοντος, oi μὲν Ἑβραῖοι τοῦ φωτὸς κατετρύφων- οἱ δὲ ἀναισθήτως εἶχον τῆς χάριτος ’ οὕτω πᾶσι κατά τὸ ῐσον τοῦ φωτεινοῦ βίου κατʼ ἐξουσίαν προκειμένουο οἱ μὲν ἐν σκότει ὁιαπορεύονται, διὰ τῶν πονηρῶν ἐπιτηδευμάτων πρὸς τὸν τῆς κακίας ζόφον συνελαυνόμενον oi δὲ τῷ φωτὶ τῆς ἀρετῆς ἐλλαμπρύνονται. Εί δὲ μετά τὴν τριήμερον ἐν σκότῳ κα·κοπάθειαν γίνεται καὶ τοῖς Αἰγυπτίοις ἡ τοῦ φωτὸς μετουσία ’ τάχα τις ἀπὸ τούτων ὁρμώμενος, πρὸς τὴν ἀπὸ κακίας πρὸς ἀρετὴν διʼ ἐπιγνώσεως τοῦ σταυρωθέντος καὶ μετανοίας μετάστασιν τῶν πρὶν κατὰ τὸν βίον Αἱγυπτιαζόντων ἀγάγοι τὸ νόημα. Τὸ γὰρ ψηλαφητὺν ἐκεῖνο σκότος, καθώς φησιν ηʼ ἱστοfit; ἀγνοίας ν ἁμαρτίας 1 σκότύς πολ λὴν ἓν τε τῷ ῥήματι καὶ τῷ νοήματι τὴν συγγένειαν ἔχει. Λύεται δὲ τούτων ἑκάτερον, τοῦ Μωσέως (κα- η θὼς ἐν τῷ πρὸ τούτου νενόηται) ὑπὲρ τῶν ἐν σκότει τὰς χεῖρας ὲκτείναντος. Ὡσαύτως καὶ ἡ καμιναία κόνις ἐκείνη, ἡ τὰς όδυνηράς φλυκταίνας τοῖς Λίγυπτίοις ἐπάγουσα, κατά λόγον ἂν νοηθείη, διὰ τοῦ κατά τὺ ὄνομα τῆς καμίνου αἰνίγματος, ἡ διὰ τοῦ πυρὸς κατά τὴν γέενναν ἀπειληθεῖσα κόλασις, ἢ μόνον ἅπτεται τῶν Δίγυπτιαζόντων κατά τὸν βίον, τοῦτʼ ἐστιν καθὼς πολλάκις εἴπαμεν, τῶν κακῶς ζώντων καὶ τὴν ἔκτασιν τῶν χειρῶν·τοῦ Χριστοῦ μὴ προσκυνούντων. Εἰ δέ τις ἀληθῶς Ἰσραηλίτης ἐστὶ, καὶ τοῦ Ἀβραὰμ υἱὸς, καὶ πρὸς ἐκεῖνον τῷ βίῳ βλέπει, ὡς δεῖξαι τῇ προαιρέσει τὴν πρὸς τοὺς ἐκλεκτοὺς ἀγχιστείαν τοῦ γένους· οὗτος φυλάσσεται ἀπὸ τῆς καμιναίας ἐκείνης ὀδύνης. Γένοιτο δʼ ἂν κάκείνοις ποτὲ ὴ ἀποδοθεῖσα τῆς ἐκτάσεως τῶν χειρῶν τοῦ Μωσέως ἑρμηνεία, θεραπεία τῆς ὀδύνης, καὶ ἀπαλλαγὴ τῶν κολάσεων. Τοὺς δὲ λεπτοὺς σκνίπας ἐκείνους, οἳ τοῖς ἀφανέσι Ι δήγμασι τοὺς Αἰγυπτίους ἀλγύνουσν τήν τε κυνόμυιαν ὀδυνηρῶς διὰ τοῦ δήγματος ἐμφυομένην τοῖς … τήν τε ὑπὸ τῶν ἀκρίδων καταφθειρομὲνην γεωπσνίαν· καὶ τοὺς ἄνωθεν πρηστῆρας τοῖς τῆς χα- Υυπτία προαίρεσις, ἐπάγει δὲ ἡ ἀδέκαστος τοῦ Θεοῦ δίκη. Ἑπακολουθέντες νοήσωμεν ὅτι παρά Θεοῦ γίνεται τὰ λυπηρά τοῖς τῶν τοιούτων ἀξίοις ’ ἀλλʼ ὅτι ἕκαστος ἐαυτῷ τῶν πληγῶν γίνεται δημιουργὸς, διὰ τῆς οἱ·
meta tēn nekrōsin tōn herpystikōn kinēmatōn, … tis kai dysōdēs ē tōn probebiōmenōn ginetai mnēmē, diʼ aischynēs tēn psychēn aēdizousa, kathōs rēsin o Apostolos pros tous ek tēs tou kakou metabolēs tēn aretēn metiontasʼ hoti Tina oun karpon eichete tote, ephʼ hois nyn epaischynesthe ? Kata tēn non. epi de tōn Ebraiōn tǭ hēliǭ katalampomenon. Diou malista bebaioutai tēs apodotheisēsdianoias ho logosʼ hoti houk anōthen tis anankastikē dynamis ton men en zophǭ. ton de en phōti genesthai paraskeuazei, allʼ oikothen echomen en tę̄ heautōn physei te kai proairesei tas tou phōtos te kai skotous aitias oi. anthrōpoi, pros hoper an ethelōmen toutōn, ginomenoi. Kai gar, kata tēn historian, ou dia tinos teichous ē horous epiprosthountos tas dpseis, kai tas aktinas aposkeuazontos, oi men Hebraioi tou phōtos katetryphōn- hoi de anaisthētōs eichon tēs charitos ’ houtō pasi kata to ison tou phōteinou biou katʼ exousian prokeimenouo hoi men en skotei hoiaporeuontai, dia tōn ponērōn epitēdeumatōn pros ton tēs kakias zophon synelaunomenon oi de tǭ phōti tēs aretēs ellamprynontai. Ei de meta tēn triēmeron en skotǭ ka;kopatheian ginetai kai tois Aigyptiois hē tou phōtos metousia ’ tacha tis apo toutōn hormōmenos, pros tēn apo kakias pros aretēn diʼ epignōseōs tou staurōthentos kai metanoias metastasin tōn prin kata ton bion Haigyptiazontōn agagoi to noēma. To gar psēlaphētyn ekeino skotos, kathōs phēsin ēʼ histofit? agnoias n hamartias 1 skotys pol lēn hen te tǭ rhēmati kai tǭ noēmati tēn syngeneian echei. Lyetai de toutōn hekateron, tou Mōseōs (ka- ē thōs en tǭ pro toutou nenoētai) hyper tōn en skotei tas cheiras ekteinantos. Hōsautōs kai hē kaminaia konis ekeinē, hē tas odynēras phlyktainas tois Ligyptiois epagousa, kata logon an noētheiē, dia tou kata ty onoma tēs kaminou ainigmatos, hē dia tou pyros kata tēn geennan apeilētheisa kolasis, ē monon haptetai tōn Digyptiazontōn kata ton bion, toutʼ estin kathōs pollakis eipamen, tōn kakōs zōntōn kai tēn ektasin tōn cheirōn;tou Christou mē proskynountōn. Ei de tis alēthōs Israēlitēs esti, kai tou Abraam huios, kai pros ekeinon tǭ biǭ blepei, hōs deixai tę̄ proairesei tēn pros tous eklektous anchisteian tou genous; houtos phylassetai apo tēs kaminaias ekeinēs odynēs. Genoito dʼ an kakeinois pote ē apodotheisa tēs ektaseōs tōn cheirōn tou Mōseōs hermēneia, therapeia tēs odynēs, kai apallagē tōn kolaseōn. Tous de leptous sknipas ekeinous, hoi tois aphanesi I dēgmasi tous Aigyptious algynousn tēn te kynomuian odynērōs dia tou dēgmatos emphyomenēn tois … tēn te hypo tōn akridōn kataphtheiromenēn geōpsnian; kai tous anōthen prēstēras tois tēs cha- Yyptia proairesis, epagei de hē adekastos tou Theou dikē. Hepakolouthentes noēsōmen hoti para Theou ginetai ta lypēra tois tōn toioutōn axiois ’ allʼ hoti hekastos eautǭ tōn plēgōn ginetai dēmiourgos, dia tēs hoi;
after the death of the creeping motions, the memory of the former life becomes something … and foul-smelling, disgusting the soul with shame, as the Apostle says to those who turn from evil and pursue virtue: “What fruit did you have then in the things of which you are now ashamed?” … while among the Hebrews it was lit by the sun. By this especially the account of the meaning we gave is confirmed: it is not some compelling power from above that causes one person to be in darkness and another in light. We human beings have the causes of light and darkness within ourselves, in our own nature and choice, becoming whichever of these we wish. For according to the history, it was not because some wall or mountain blocked the sight and kept off the rays that the Hebrews delighted in the light while the others had no perception of that grace. So, while the life of light is set before all equally for them to choose, some walk in darkness, driven into the gloom of vice by wicked pursuits, while others are made bright by the light of virtue. And if after three days of suffering in darkness the Egyptians too come to share in the light, perhaps someone might take this as a starting point and apply the meaning to the change from vice to virtue, through knowledge of the Crucified and repentance, of those who formerly played the Egyptian in their life. For that darkness that could be felt, as the history says, … of ignorance and sin … has much kinship both in the word and in the meaning. Each of these is dissolved when Moses (as was understood above) stretches out his hands for those in darkness. Likewise that soot of the furnace, which brought painful boils upon the Egyptians, might reasonably be understood — through the riddle in the name “furnace” — as the punishment by fire threatened in Gehenna, which touches only those who play the Egyptian in their life, that is, as we have often said, those who live wickedly and do not venerate the outstretched hands of Christ. But if someone is truly an Israelite and a son of Abraham, and looks to him in his life so as to show by his choice his kinship with the elect, he is guarded from the pain of that furnace. And the interpretation we gave of the stretching out of Moses’ hands might at some time become for them too a healing of the pain and a release from punishments. As for those tiny gnats that pain the Egyptians with invisible bites, the dog-fly that clings painfully by its bite to …, the farming ruined by the locusts, and the whirlwinds of hail from above … the Egyptian choice, while God’s impartial justice brings them on. Following on, let us understand [not] that painful things come from God upon those who deserve them, but that each person becomes the maker of his own plagues, preparing the store of painful things by his own
Chapter 351
351PG 44:352a–352d
κείας προαιρέσεως τὴν τῶν ἀλγεινῶν παρασκευὴν ἑτοιμάζων, καθώς φησιν ὁ Ἀπόστολος πρὸς τὸν τοιούτον λέγων, ὅτι ι Κατὰ τὴν σκληρότητά σου καὶ ἁμεο τανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ὲν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ι Ὠσπερ γὰρ διὰ τῆς ἀτακτοτέρας διαίτης φθοροποιός τις χυμὸς καὶ χολώδης ὲν τοῖς σπλάγχνοις συνίσταται · δν ό ίατρὸς διὰ τῆς τέχνης είς ἔμετον ἐφελκυσάμενος, οὐκ ἂν ὲν αἰτίᾳ γένοιτο τοῦ αὐτὸς ἐμποιῆσαι τῷ σώματι τὸν νοσώδη χυμὸν, ἀλλʼ εποίησε μὲν ἡ τῆς τροφῆς ἀταξία, εἰς δὲ τὸ ἐμφανὲς ἤγαγεν ἠ ἰατρικὴ ἐπιtot": έέοῦ. γίνεσθαί λέγηται τοῖς. μοχθηροῖς ὴ άλγεινὴ ἀνταπόδοο σις, above": είῆ νοεῖν, ἓξ ἡμῶν αύτῶνιτὰς ἀρχᾶς καλ.- τὰς αἰτίας τὰγιτοιαύταῗλαμβάνειν πάθη. ἰῷιγὰρ ἀναμαρτήτως βεβιωκότι ού σκότος ἐστὶν, οὐ σκώληξ, ού γέενναι, ούιπῦρ, ούκ ἄλλο τίτῶν φόβερῶν ὀιζvacavi: δὴ καὶ ήΥίστοιρία φησὶ, τοῖς Ἑβραίοις ’μὴʼ-εῖναι τὰςἈίγυπτίας πληγάς.Ἐί οὖν ἐν τῶ αὐτῷ, τῷ μὲν είς tuath, τῶνδὲ ούκ ἐστι, Ἀλλὰ πρὸς τὸ ἑξῆς τοῦ λόγου προΐωμεν, τοσοῦτο-θ -----·-· --ι-ντ -ν ’νιν ’νʼ ἰνιν- ἰγνσυε-*ὀ ’νννννν παιδευθέντες διὰ τῶν ὲξητασμένων, ὅτι Μωσῆς τε ἐκεῖνος, ό κατʼ ἐκείνου διὰ τῆς ἀρετῆς ἑαυτὸν ἐπαίρων, ἐπειδὰν διά τε τῆς χρονίας Ιαίτροίιέιχῆς τοῦ όρθίζυ τξ καὶ ὑψηλοῦ βίου,ζινῖιλίδδιεὶ τῖίς aegrimo-. ιίένης φωταγωγίας δύναμωθῇ τὴν ἀμυχὴν. ζημίαν ι--ννιν γ-σ--ι-υιύη *νʼ*ι-*ινπιι "l' Y'L'l" virm" ἡγεῖται τὸ μὴ καὶ τοῖς δμογενέσι πρὸς τὸν ἐλεύθερόν καθηγήσασθαι βίονῖ ιςξι πρὸς αὐτ-ους γενόμενος, τῇ παραθέσει τῶν χειρόνων παθῶν σφοδροτέραν αὐτοῖς τῆς ἐλευθερίας τὴν ἐπιθυμίαν ἐντίθησι · καὶ μέλλων ἐξαιρεῖσθαι τοῦ κακοῦ τὺ ὁμόφυλον, θάνατον ἐπάγει παντὶ πρωτοτόκῳ Αἰγυπτίῳ. Τοῦτο διʼ ὧν ἐποίησεν ἡμῖν νομοθετῶν, τὸ δεῖν τὴν πρώτην τοῦ κακοῦ γένεσιν ὲξαφανίζειν· μὴ γὰρ ἄλλως εἶναι δυνατὸν διαφυγεῖν τδν Αίγύπτιον βίον. Καί μοι δοκεῖ καλῶς ἔχειν, τὴν διάνοιαν ταύτην μὴ παραδραμεῖν ἀθεώρητον. Et γάρ τις μόνον είς τὴν ἱστορίαν βλέποι, πῶς ἡ θεοπρεπῆς ἔννοια τοῖς γεγενῆσθαι λεγομένοις διασωθήσεται; Ἀδικεῖ ὁ Αἰγύπτιος, καὶ ἀντʼ ἐκείνου κολάζεται τὸ ἀρτιγενὲς αὐτοῦ νήπιον, ᾧδιὰ τὸ τῆς ἡλικίας ἀτελὲς οὐδεμία τίς ἐστι καλοῦ τε καὶ μὴ τοιούτου διάκρισις· ἔξω cuii κατὰ κακίαν πάθους ἡ ζωὴ αὐτοῦ. Οὐ γὰρ χωρεῖ τὸ πάθος ἡ νηπιότης, δεξιᾶς ἢ ἀριστερᾶς διαφορὰν οὐκ ἐπίσταται, πρὸς μόνην ἀναβλέπει τὴν θηλὴν, μίαν τοῦ λυποῦντος ση· μαντικὴν αἴσθησιν ἔχει τὸ δάκρυον, καὶ εί τύχοι τι· νὸς, οὗ ἡ φύσις ἐφίεται, μειδιάματι τὴν ἡδονὴν ἐπε. .., -,, ν,.,, -- --.ν,ην-,τ ---- πήμανε. Τοῦτο τῆς πατρικῆς κακίας ἐκτίνει τὴν δίκην. Ποῦ τὸ δίκαιον; ποῦ τὸ εὐσεβές; ποῦ τὸ ὅσιον; m5 Πῶς ἀντινομοθετεῖ ή ἱστορία τῷ λόγως υύκοῦν οὔκ -πν -τ- “·’“ι”“”-’· -ι υ-νιυ- "r' "Pr, “'"W‘" ν ὐλογὼτερον ἂν εἴη, πρὸς τὴν ἀναγωγὴν τοῦ νοήματος ""0" "I'" ’ ’1 "1'" "l' “'“lwl'l' ’ν- ’νʼ-111 ρῶντας, εἰ καί τι γέγονε τυπικῶς, δόγμα διὰ τῶν γε·
keias proaireseōs tēn tōn algeinōn paraskeuēn hetoimazōn, kathōs phēsin ho Apostolos pros ton toiouton legōn, hoti i Kata tēn sklērotēta sou kai hameo tanoēton kardian thēsaurizeis seautǭ orgēn en hēmerą orgēs kai apokalypseōs kai dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou. i Ōsper gar dia tēs ataktoteras diaitēs phthoropoios tis chymos kai cholōdēs en tois splanchnois synistatai ; dn o iatros dia tēs technēs eis emeton ephelkysamenos, ouk an en aitią genoito tou autos empoiēsai tǭ sōmati ton nosōdē chymon, allʼ epoiēse men hē tēs trophēs ataxia, eis de to emphanes ēgagen ē iatrikē epitot": eeou. ginesthai legētai tois. mochthērois ē algeinē antapodoo sis, above": eiē noein, hex hēmōn autōnitas archas kal.- tas aitias tagitoiautaïlambanein pathē. iǭigar anamartētōs bebiōkoti ou skotos estin, ou skōlēx, ou geennai, ouipyr, ouk allo titōn phoberōn oizvacavi: dē kai ēUistoiria phēsi, tois Hebraiois ’mēʼ-einai tasAigyptias plēgas.Ei oun en tō autǭ, tǭ men eis tuath, tōnde ouk esti, Alla pros to hexēs tou logou proïōmen, tosouto-th -----;-; --i-nt -n ’nin ’nʼ inin- ignsye-*o ’nnnnnn paideuthentes dia tōn exētasmenōn, hoti Mōsēs te ekeinos, o katʼ ekeinou dia tēs aretēs heauton epairōn, epeidan dia te tēs chronias Iaitroiieichēs tou orthizy tx kai hypsēlou biou,ziniiliddiei tiis aegrimo-. iienēs phōtagōgias dynamōthę̄ tēn amychēn. zēmian i--nnin g-s--i-uiyē *nʼ*i-*inpii "l' Y'L'l" virm" hēgeitai to mē kai tois dmogenesi pros ton eleutheron kathēgēsasthai bioni isxi pros aut-ous genomenos, tę̄ parathesei tōn cheironōn pathōn sphodroteran autois tēs eleutherias tēn epithymian entithēsi ; kai mellōn exaireisthai tou kakou ty homophylon, thanaton epagei panti prōtotokǭ Aigyptiǭ. Touto diʼ hōn epoiēsen hēmin nomothetōn, to dein tēn prōtēn tou kakou genesin exaphanizein; mē gar allōs einai dynaton diaphygein tdn Aigyption bion. Kai moi dokei kalōs echein, tēn dianoian tautēn mē paradramein atheōrēton. Et gar tis monon eis tēn historian blepoi, pōs hē theoprepēs ennoia tois gegenēsthai legomenois diasōthēsetai? Adikei ho Aigyptios, kai antʼ ekeinou kolazetai to artigenes autou nēpion, hǭdia to tēs hēlikias ateles oudemia tis esti kalou te kai mē toioutou diakrisis; exō cuii kata kakian pathous hē zōē autou. Ou gar chōrei to pathos hē nēpiotēs, dexias ē aristeras diaphoran ouk epistatai, pros monēn anablepei tēn thēlēn, mian tou lypountos sē; mantikēn aisthēsin echei to dakryon, kai ei tychoi ti; nos, hou hē physis ephietai, meidiamati tēn hēdonēn epe. .., -,, n,.,, -- --.n,ēn-,t ---- pēmane. Touto tēs patrikēs kakias ektinei tēn dikēn. Pou to dikaion? pou to eusebes? pou to hosion? m5 Pōs antinomothetei ē historia tǭ logōs yykoun ouk -pn -t- “;’“i”“”-’; -i y-niy- "r' "Pr, “'"W‘" n ylogōteron an eiē, pros tēn anagōgēn tou noēmatos ""0" "I'" ’ ’1 "1'" "l' “'“lwl'l' ’n- ’nʼ-111 rōntas, ei kai ti gegone typikōs, dogma dia tōn ge;
choice, as the Apostle says, addressing such a person: “By your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God, who will repay each one according to his works.” For through an undisciplined diet some destructive and bilious humour forms in the bowels; the physician who by his art draws it out in vomiting would not be blamed for having himself put the diseased humour into the body; the disorder of the eating produced it, and the physician’s skill brought it into the open. So, even if it is said that the painful requital comes upon the wicked from God, it would be reasonable to understand that such sufferings take their beginnings and causes from ourselves. For one who has lived without sin there is no darkness, no worm, no Gehenna, no fire, nor any other of the fearful things … as the history also says, the Egyptian plagues did not come upon the Hebrews. If, then, in the same place there is … for some and not for others … But let us go on to what follows in our discourse, having been taught this much by what we have examined: that Moses — and whoever raises himself by virtue after his example — when he has been strengthened in soul through long … of the upright and lofty life and through the illumination … from above, reckons it a loss not to lead his kinsmen too into the free life. Coming to them, he puts into them a stronger desire for freedom by the experience of worse sufferings; and, intending to rescue his kinsmen from evil, he brings death on every firstborn of Egypt. By what he did he lays down a law for us: that we must destroy the first birth of evil, for it is not possible to escape the Egyptian life in any other way. And it seems right to me not to pass over this meaning without contemplating it. For if one looks only to the history, how will the notion befitting God be preserved in what is said to have happened? The Egyptian does wrong, and in his place his newborn infant is punished, who because of the immaturity of his age has no discernment at all of good and not good. His life is outside the passion of vice. For infancy has no room for passion; it does not know the difference between right hand and left; it looks up only to the breast; its tears are its one means of signalling pain, and if it gets something its nature desires, it signals its pleasure with a smile. … This one pays the penalty for his father’s wickedness! Where is the justice? Where the piety? Where the holiness? … How the history would legislate against reason! … it would be more reasonable … for those who look to the anagogical sense, even if something happened in figure, to believe that the lawgiver sets out a doctrine through what happened.
Chapter 353
353PG 44:353a–353d
νομένων πιστεύειν τὸν νομοθέτην ἐκτίθεσθαι. Τὸ δὲ Α δόγμα τοιοῦτόν ἐστι · τὸ δεῖν πρὸς τὴν κακίαν τινὰ διʼ ἀρετῆς συμπλεκόμενον, τὰς πρώτας τῶν κακῶν ἀρχὰς είς ἀφανισμὸν ἔχειν. Τῇ γάρ ἀναιρέσει τῆς ἀρχῆς καὶ to μετʼ ἐκείνην συναφανίξεται, καθὼς διδάσκει διὰ τοῦ Εὐαγγελίου ὁ Κύριος, μονονουχὶ διαρρήδην βοῶν ἀναιρεῖν τῶν Αἰγυπτίων κακῶν τὰ πρωτότοκα, διʼ ὧν κελεύει τὴν ἐπιθυμίαν ἀνελόντας, καὶ τὴν ὀργὴν, μηκέτι δεδοικέναι, μήτε τῆς μοι· χείας τὸ μίασμα, μήτε τοῦ φόνου τὸ ἀγος. Οὐ γὰρ ἀν ἐφʼ ἑαυτοῦ συσταίη τούτων ἑκάτερον, εἰ μὴ φόνον μὲν ἡ ὀργὴ. μοιχείαν δὲ ἠ ἐπιθυμία τελεσφορη- «ςειεν. Ἐπεὶ οὖν ό εἰς κακίαν τεκνογονῶν, πρὸ τῆς μοιχείας τίκτει τὴν ἐπιθυμίαν, καὶ τὴν ὀργὴν πρὸ τοῦ φόνου· ὁ ἀνελὼν τὸν πρωτότοκον, συνανεῖλε Β πάντως καὶ τὴν ἀκολουθοῦσαν τῷ πρωτοτόκῳ γονὴν, ὥσπερ καὶ ἐπὶ τοῦ ὄφεως ό τὴν κεφαλὴν πλήξας, ὅλον συναπενέκρωσε τὸν κατόπιν ὁλκὸν ὃν ἐφέλκεται. Τοῦτο δὲ οὐκ ἂν γένοιτο, μὴ προχεθέντος ή μῶν ταῖς εἰσόδοις ἐκείνου τοῦ αἵματος, ὂ τὸν όλοθρευτὴν ἀποστρέφει. Καὶ εί χρὴ τὴν ἀποδοθεῖσαν διάνοιαν ἀκριβέστερον ὲν τοῖς είρημένοις κατανοῆσαι ο τοῦτο διʼ ἑκατέρων δίδωσιν ἡ ἱστορία νοεῖν, ἐκ τε τοῦ ἀνευ λείν τὰ πρωτότοκα, καὶ ἕκ τοῦ διʼ αἵματος καταο σφαλισθῆναι τὴν εἴσοδον. Ἐκεῖ τε γάρή πρώτη ὁρμὴ τοῦ κακοῦ ἀφανίζεται, καὶ ἐνταῦθα ἡ πρώτη τῆς κακίας εἴσοδος καθʼ ἡμῶν διὰ τοῦ ἀληθινοῦ ἀμνοῦ ἐπιστρέφεται. Ού γὰρ ἐντὸς γενόμενον τὸν ὀλοθρευτὴί διʼ ἐπινοίας ἐκβάλλομεν, ἀλλʼ ὅπως ἂν τὴν ἀρχὴν ἡμῖν παρεισδύσῃ, φυλακὴν διά τοῦ c νόμου ποιούμεθα. Φυλακὴ δέ ὲστι καὶ ἀσφάλεια τὸ τῷ αἵματι τοῦ ἀμνοῦ τήν τε φλιάν καὶτοὺς σταθμοὺς τῆς είσόδου κατασημήνασθαι υ ταῦτα περὶ ψυχῆς ἡμῖν φυσιολογοῦντος διʼ αἰνιγμάτων τοῦ λόγου, ams, ἔξωθεν παίδευσις ὲφαντόισθη, διαιροῦσα τὴν ψυχὴν εἰς τὸ λογιστικὸν καὶ ἐπιθυμητικὸν καὶ θυμοειδές. Τούτοις δὲ καὶ τὴν ἐπιθυμίαν ύωβεβηκέναι φασὶν, ἑκατέρωθεν τὸ διανοητικὺν τῆς ψυχῆς ὑπερείδουσαψ τὸν δὲ λογισμὸν ἀμφοτέροις ὲπεζευγμένον, συνέχειν τε αὐτοὺς, καὶ ὑπὸ ἐκείνων ἀνέχεσθαι* πρὸς μὲν ἀνδρείαν τῷ θυμῷ στομούμενον, πρὸς δὲ τὴν τοῦ ἀγαθοῦ μετουσίαν διʼ ἐπιθυμίας ὑψούμενον. Ἕως ἂν οῦν η ψυχὴ τῷ σχήματι τούτῳ κατησφαλισμένη τύχῃ, καθάπερ τισὶ γόμφοις τοῖς κατʼ ἀρετὴν ἰοήμασι τόν-βέβαιον εʼχουσα, ἐν- πασῃ ’διʼ ἀλλήλων γίνεται τῇ πρὸς τὸ καλὸν συνεργία · παρέχοντος ἤδη διʼ ἑαυτοῦ τοῖς ὑποβεβηκόσι τοῦ λογισμοῦ τὴν ἀσφά· λειαν, καὶ ἐν τῷ μέρει παρʼ ἐκείνων τὴν ἴσην χάριν ἀναλαμβάνοντος. El δὲ ἀναστραφείη τὸ σχῆμα, καὶ τὶ ἂνω γένοιτο κάτω, ὥστε κατὰ τὸ πατούμενον μέρος τον λογισμὸν πεσόντα ἄνω ἑαυτοῦ ποιῆσαι τὴν ἐπιθυμητικήν τε καὶ θυμιῖλδη διάθεσιν· τότε ό ὀλοθρεύων εἱς τὰ ἐντὸς παραδύεται, μηδεμιᾶς τῆς ὲκ τοῦ αἵματος ἀντιπαθείας ἀντιβαινούσης αὐτῷ πρὸς τὶν εἴσοδον, τουτέστι, τοῖς οῦτω διακειμένοις τῆς εἰς Χριστὸν πίστεως συμμαχούσης. Τῷ γὰρ αἵματι πρῶτον ὲπαλείςεειν κελεύει τὴν ἄνω φλιάν, εἴθʼ οὕτως ἐπιθιγγάνειν τῶν σταθμῶν ἑκατέρωθεν. Πῶς ἂν οὖν τις ἐπαλεέψειε τὸ ἀνω πρῶτον, τὸ μὴ εὑριῖκ-Ζμενον
nomenōn pisteuein ton nomothetēn ektithesthai. To de A dogma toiouton esti ; to dein pros tēn kakian tina diʼ aretēs symplekomenon, tas prōtas tōn kakōn archas eis aphanismon echein. Tę̄ gar anairesei tēs archēs kai to metʼ ekeinēn synaphanixetai, kathōs didaskei dia tou Euangeliou ho Kyrios, mononouchi diarrēdēn boōn anairein tōn Aigyptiōn kakōn ta prōtotoka, diʼ hōn keleuei tēn epithymian anelontas, kai tēn orgēn, mēketi dedoikenai, mēte tēs moi; cheias to miasma, mēte tou phonou to agos. Ou gar an ephʼ heautou systaiē toutōn hekateron, ei mē phonon men hē orgē. moicheian de ē epithymia telesphorē- «seien. Epei oun o eis kakian teknogonōn, pro tēs moicheias tiktei tēn epithymian, kai tēn orgēn pro tou phonou; ho anelōn ton prōtotokon, synaneile B pantōs kai tēn akolouthousan tǭ prōtotokǭ gonēn, hōsper kai epi tou opheōs o tēn kephalēn plēxas, holon synapenekrōse ton katopin holkon hon ephelketai. Touto de ouk an genoito, mē prochethentos ē mōn tais eisodois ekeinou tou haimatos, o ton olothreutēn apostrephei. Kai ei chrē tēn apodotheisan dianoian akribesteron en tois eirēmenois katanoēsai o touto diʼ hekaterōn didōsin hē historia noein, ek te tou aneu lein ta prōtotoka, kai hek tou diʼ haimatos katao sphalisthēnai tēn eisodon. Ekei te garē prōtē hormē tou kakou aphanizetai, kai entautha hē prōtē tēs kakias eisodos kathʼ hēmōn dia tou alēthinou amnou epistrephetai. Ou gar entos genomenon ton olothreutēi diʼ epinoias ekballomen, allʼ hopōs an tēn archēn hēmin pareisdysę̄, phylakēn dia tou c nomou poioumetha. Phylakē de esti kai asphaleia to tǭ haimati tou amnou tēn te phlian kaitous stathmous tēs eisodou katasēmēnasthai y tauta peri psychēs hēmin physiologountos diʼ ainigmatōn tou logou, ams, exōthen paideusis ephantoisthē, diairousa tēn psychēn eis to logistikon kai epithymētikon kai thymoeides. Toutois de kai tēn epithymian yōbebēkenai phasin, hekaterōthen to dianoētikyn tēs psychēs hypereidousaps ton de logismon amphoterois epezeugmenon, synechein te autous, kai hypo ekeinōn anechesthai* pros men andreian tǭ thymǭ stomoumenon, pros de tēn tou agathou metousian diʼ epithymias hypsoumenon. Heōs an oun ē psychē tǭ schēmati toutǭ katēsphalismenē tychę̄, kathaper tisi gomphois tois katʼ aretēn ioēmasi ton-bebaion eʼchousa, en- pasę̄ ’diʼ allēlōn ginetai tę̄ pros to kalon synergia ; parechontos ēdē diʼ heautou tois hypobebēkosi tou logismou tēn aspha; leian, kai en tǭ merei parʼ ekeinōn tēn isēn charin analambanontos. El de anastrapheiē to schēma, kai ti anō genoito katō, hōste kata to patoumenon meros ton logismon pesonta anō heautou poiēsai tēn epithymētikēn te kai thymiildē diathesin; tote o olothreuōn heis ta entos paradyetai, mēdemias tēs ek tou haimatos antipatheias antibainousēs autǭ pros tin eisodon, toutesti, tois outō diakeimenois tēs eis Christon pisteōs symmachousēs. Tǭ gar haimati prōton epaleiseein keleuei tēn anō phlian, eithʼ houtōs epithinganein tōn stathmōn hekaterōthen. Pōs an oun tis epaleepseie to anō prōton, to mē heuriik-Zmenon
The doctrine is this: whoever grapples with vice through virtue must destroy the first beginnings of evils. For when the beginning is destroyed, what follows it is destroyed along with it. So the Lord teaches in the Gospel, all but crying out explicitly that we must destroy the firstborn of the Egyptian evils, when he commands us to destroy desire and anger and so no longer fear either the defilement of adultery or the guilt of murder. For neither of these would come about by itself, unless anger brought murder to completion and desire adultery. Since, then, one who begets for vice gives birth to desire before adultery and to anger before murder, whoever destroys the firstborn certainly destroys along with it the brood that follows the firstborn — just as with a snake, whoever strikes the head kills together with it the whole trailing coil it drags behind. This would not happen unless that blood which turns away the destroyer had been poured on our doorways. If we must understand the meaning given more exactly in what is said, the history gives us to understand it through both: through the killing of the firstborn and through the securing of the doorway with blood. In the one the first impulse of evil is destroyed; in the other the first entry of vice against us is turned back by the true Lamb. For we do not cleverly drive out the destroyer once he is inside; we keep guard by the law that he may not slip in to begin with. The guard and security is to mark the lintel and the doorposts of the entrance with the blood of the lamb. In these riddles the Word gives us an account of the nature of the soul, which outside learning too conceived, dividing the soul into the rational, the desiring, and the spirited parts. These, they say, are set beneath and support the intellectual part of the soul on either side, while reason, joined to both, holds them together and is held up by them: it is steeled for courage by spirit and raised up by desire to share in the good. As long as the soul is secured in this shape, having its stability through virtuous thoughts as through bolts, there is mutual cooperation of all its parts toward the good: reason gives security to those placed beneath it and in turn receives the same favour from them. But if the shape is reversed and the top becomes the bottom, so that reason falls to the trodden part and sets the desiring and spirited disposition above itself, then the destroyer slips inside, with no opposition from the blood to resist his entry — that is, faith in Christ does not fight on the side of those so disposed. For he commands that the upper lintel be smeared with the blood first, and then that the doorposts on either side be touched. How, then, could anyone smear the top first, if it is not found
Chapter 355
355PG 44:356a–356d
Ξνως Et δὲ καὶ μὴ τὰ δύο τοῖς Ἰσραηλίταις γεγένηται, ἥ-τε τῶν πρωτοτόκων ἀναίρεσις καὶ ἡ τοῦ αἵματος πρόσχυσις· μὴ θαυμάσῃς μηδὲν, μήτε διὰ τοῦτο τὴν ἀποδοθεῖσαν περὶτῆς ἀναιρέσεως τοῦ κσκοῦ θεωρίαν ἀποβἁλῃς, ὼς ἔξω τῆς ἀληθείας παρευρημένην. Νῦν γὰρ τῇ διαφορᾷ τῶν ὀνομάτων, τοῦ Ίσραηλιτικοῦ τε καὶ τοῦ Αἰγυπτίου, τὸ τῆς ἀρετῆς πρὸς τὴν κακίαν διάφορον ὲνοήσαμεν. Εἰ οὖν Ἰσραηλιτικὺν τὸν ἐνάρετον ἡάναγωγὴ νοεῖν ὑποτίθεται· οὑκ ἂν εὐλόγως τῶν τῆς ἀρετῆς γεννημάτων τὰς ἀρχὰς ἐπεζητοίη τις καταφονεύεσθαι, ἀλλʼ ἐκεῖνα, ὧν ὁ ἀφανισμὸς τῆς ἀνατροερῆς ἐστι λυσιτελέστερος. Οὐκοῦν ἀκολούθως τῆς Αἰγυπτίας γονῆς τὰς ἀρχὰς δεῖν ἀναιρεῖσθαι, παρᾶ τοῦ Θεοῦ μεμαθήκαμεν, ὡς ἂν ἐπιλίποι τὺ κακὸν τῷ τῆς ἀρχῆς ὀλέθρῳ συνδαπανώμενον. Καὶ συμβαίνει τῇ ἱστορίᾳ τὸ νόημα τῶν μὲν Ἰσραηλιτικῶν γεννημάτων διὰ τῆς τοῦ αἵματος προσχύσεως γίνεται ἠ φρουρὰ, ὅπως ἂν είς τελείωσιν τὸ ἀγαθὸν ἔλθῃ. Ὅπερ δὲ τελειωοὲν είς Αίγύπτιον συντελέσει δῆμον, τοῦτο πρό τῆς ἐν τῷ κακῷ τελειώσεως ἠφανίσθη. Συνεργεῖ δὲ πρὸς τὴν προκειμένην ἡμῶν ἀναγωγὴν τοῦ νοήματος καὶ τὰ ἑφεξῆς συμπαραλαμβανόμενα τῇ Θεωρία τοῦ λόγου. Βούλεται γὰρ τροφὴν ἡμῶν γενέσθαι τὸ σῶμα, ὅθεν ἁπερρύη τὺ αἷμα, ὃ χωρίζει τοῦ ὀλοθρευτοῦ τῶν Δίγυπτίων, ἐπὶ τῶν εἰσόδων δεικνύμενον. Τό τε σχῆμα τῶν τὴν τροφὴν ταύτην προσφερομένων, σύντονον τε καὶ κατεσπουδασμένον εἶναι, οὑχ οἷον ἐπὶ τῶν εὐπαθούντων ὲν συμποσίοις ὁρᾶται* ὧν ἄνετοι μὲν αἱ χεῖρες, ἐλαφραὶ δὲ ἱματίων ἐπιβολαὶ, τῆς τε 660nmρικῆς παρασκευῆς οί πόδες ἐλεύθεροι* ἀλλʼ ἐκ τοῦ ἐναντίου τὰ πάντα. Πόδες μὲν διειλημμένοι τοῖς ὑποδήμασι, ζώνη δὲ τὸ περιρρέον τοῦ χιτῶνος τῇ ἰξυῖ συσφίγγουσα, διὰ χειρὸς δὲ ἡ ἁμυντικὴ τῶν κυνῶν βακτηρία. Καὶ ὲν τούτῳ τῷ σχήματι προστίθεται αὐτοῖς ή βρῶσις ἄνευ τινὸς ὀψαρτυτικῆς καρυκείας, ἐπὶ πυρὸς κατὰ τὸ συμβὰν ἐκ τοῦ παρατυχόντος σχεδιασθείσα, ἣν κατὰ πᾶσαν ἕπειξιν ἁρπαλέως οί δαιτύμονες καταναλίσκουσι, μέχρις ἂν ἅπαν δαπανηθῇ τοῦ ζώου τὸ σῶμαο καὶ τῶν ὀστέων περιεσθίοντες, ὅσον ἐδώδιμον, τοῦ ἐντὸς οὑ προσάπτονται. Τὸ γὰρ συντρίβειν τοῦ ζώου τούτου τὰ ὀστᾶ, τῶν ἀπειρημένων ὲστίν· ὃ τι δʼ ἂν ὑπολειφθείη τῆς βρώσεως, τῷ πυρὶ δεδαπάνηται. Ἐξ ὧν ἁπάντων δῆλόν ἐστιν, ὅτι πρός τινα ὑψηλοτέραν διάνοιαν τὸ γράμμα βλέπει, οὐχὶ τὸν τρόπον τῆς βρώσεως ἡμῖν ὑφηγουμένου τοῦ νόμου (ἱκανὸς γὰρ τῶν τοιούτων νομοθέτης ἡ φύσις, ἠ τὴν ὄρεξιν ἡμῖν τῆς τροφῆς ἐντιθεῖσα), ἀλλὰ ἕτερόν τι διὰ τούτων σημαίνεται. Τί γὰρ ἂν παρὰ τοῦτο γένοιτο πρὸς ἁρετὴνῆ κακίαν, οὕτως ἢ οὕτως τὴν τροφὴν προσενέγκασθαις λελυμένον ἢ περιειλημμένον τῇ ζώνη, γυμνὸν τοὺς πόδας, ἦ ὲνειλημμένον τοῖς ὑποδήμασι, διὰ χειρὸς ἔχοντα τὴν βακτηρίαν, ἢ ἀποθέμενον; Ἀλλὰ δῆλον ἂν εἵη. ὅπερ ἠ τοῦ ὁδοιπορικοῦ σχήματος διασκευὴ δείκνυσι διʼ αἰνίγματος. Κελεύει γὰρ ἄντικρυς ἐπιγνῶναι τὸν ᾆδε βίον, ὃτι παροδικῶς ἐπιφοιτῶμεν τῇ παρούσης
Xnōs Et de kai mē ta dyo tois Israēlitais gegenētai, hē-te tōn prōtotokōn anairesis kai hē tou haimatos proschysis; mē thaumasę̄s mēden, mēte dia touto tēn apodotheisan peritēs anaireseōs tou kskou theōrian apobalę̄s, ōs exō tēs alētheias pareurēmenēn. Nyn gar tę̄ diaphorą tōn onomatōn, tou Israēlitikou te kai tou Aigyptiou, to tēs aretēs pros tēn kakian diaphoron enoēsamen. Ei oun Israēlitikyn ton enareton hēanagōgē noein hypotithetai; houk an eulogōs tōn tēs aretēs gennēmatōn tas archas epezētoiē tis kataphoneuesthai, allʼ ekeina, hōn ho aphanismos tēs anatroerēs esti lysitelesteros. Oukoun akolouthōs tēs Aigyptias gonēs tas archas dein anaireisthai, para tou Theou memathēkamen, hōs an epilipoi ty kakon tǭ tēs archēs olethrǭ syndapanōmenon. Kai symbainei tę̄ historią to noēma tōn men Israēlitikōn gennēmatōn dia tēs tou haimatos proschyseōs ginetai ē phroura, hopōs an eis teleiōsin to agathon elthę̄. Hoper de teleiōoen eis Aigyption syntelesei dēmon, touto pro tēs en tǭ kakǭ teleiōseōs ēphanisthē. Synergei de pros tēn prokeimenēn hēmōn anagōgēn tou noēmatos kai ta hephexēs symparalambanomena tę̄ Theōria tou logou. Bouletai gar trophēn hēmōn genesthai to sōma, hothen haperryē ty haima, ho chōrizei tou olothreutou tōn Digyptiōn, epi tōn eisodōn deiknymenon. To te schēma tōn tēn trophēn tautēn prospheromenōn, syntonon te kai katespoudasmenon einai, houch hoion epi tōn eupathountōn en symposiois horatai* hōn anetoi men hai cheires, elaphrai de himatiōn epibolai, tēs te 660nmrikēs paraskeuēs oi podes eleutheroi* allʼ ek tou enantiou ta panta. Podes men dieilēmmenoi tois hypodēmasi, zōnē de to perirreon tou chitōnos tę̄ ixui sysphingousa, dia cheiros de hē hamyntikē tōn kynōn baktēria. Kai en toutǭ tǭ schēmati prostithetai autois ē brōsis aneu tinos opsartytikēs karykeias, epi pyros kata to symban ek tou paratychontos schediastheisa, hēn kata pasan hepeixin harpaleōs oi daitymones katanaliskousi, mechris an hapan dapanēthę̄ tou zōou to sōmao kai tōn osteōn periesthiontes, hoson edōdimon, tou entos hou prosaptontai. To gar syntribein tou zōou toutou ta osta, tōn apeirēmenōn estin; ho ti dʼ an hypoleiphtheiē tēs brōseōs, tǭ pyri dedapanētai. Ex hōn hapantōn dēlon estin, hoti pros tina hypsēloteran dianoian to gramma blepei, ouchi ton tropon tēs brōseōs hēmin hyphēgoumenou tou nomou (hikanos gar tōn toioutōn nomothetēs hē physis, ē tēn orexin hēmin tēs trophēs entitheisa), alla heteron ti dia toutōn sēmainetai. Ti gar an para touto genoito pros haretēnē kakian, houtōs ē houtōs tēn trophēn prosenenkasthais lelymenon ē perieilēmmenon tę̄ zōnē, gymnon tous podas, ē eneilēmmenon tois hypodēmasi, dia cheiros echonta tēn baktērian, ē apothemenon? Alla dēlon an heiē. hoper ē tou hodoiporikou schēmatos diaskeuē deiknysi diʼ ainigmatos. Keleuei gar antikrys epignōnai ton ąde bion, hoti parodikōs epiphoitōmen tę̄ parousēs
above? If the two things — the killing of the firstborn and the pouring of the blood — did not happen to the Israelites, do not be surprised, and do not on this account reject the contemplation we gave about the destruction of evil, as though it were invented apart from the truth. For here, by the difference of the names Israelite and Egyptian, we have understood the difference between virtue and vice. If, then, the anagogical sense has us understand the virtuous person as the Israelite, one could not reasonably require that the beginnings of virtue’s offspring be slain, but only those whose destruction is more profitable than their upbringing. Consequently, we have learned from God that the beginnings of the Egyptian offspring must be destroyed, so that evil may fail, consumed along with the destruction of its beginning. And the meaning agrees with the history: for the Israelite offspring the guard is provided by the pouring of the blood, so that the good may come to maturity; but what, once matured, would have added to the Egyptian people was destroyed before it reached maturity in evil. What follows next, taken together with the contemplation of the passage, also supports our proposed spiritual reading of the meaning. For he wishes the body from which the blood flowed — the blood displayed on the doorways that separates us from the destroyer of the Egyptians — to become our food. And the posture of those who take this food is to be tense and hurried, not like what is seen among those who indulge at banquets, whose hands are idle, whose garments are loosely thrown on, and whose feet are free of travelling gear: everything is the opposite. Feet are bound in sandals; a belt draws in the flowing tunic at the waist; in the hand is the staff that wards off dogs. In this posture the food is set before them without any cook’s seasoning, improvised on the fire from whatever happens to be at hand. The diners devour it in all haste until the whole body of the animal has been consumed; they eat around the bones whatever is edible, but they do not touch what is inside, for breaking the bones of this animal is forbidden; whatever is left of the food is consumed by fire. From all this it is clear that the letter looks to some higher meaning. The law is not instructing us in the manner of eating — nature, which implants in us the appetite for food, is a sufficient lawgiver for such things; something else is signified through these details. What difference could it make for virtue or vice to take one’s food in this way or that — loosened or girded, barefoot or shod, staff in hand or laid aside? But it is clear what the arrangement of the traveller’s posture shows in a riddle: it commands us plainly to recognize our life here, that we pass through the present
Chapter 357
357PG 44:357a–357d
ζωῇ,.ᾶμα τῇ γενέσει πρὸς τὴν ἔξοδον ὑπʼ αὐτῆς τῆς ἀνάγκης συνελαυνόμενοι, πρὸς ἢν παρεσκευάσθα χρὴ χερσί τε καὶ ποσὶ, καὶ τῇ λοιπῇ τῇ πρὸς τὴε ὁδὸν ἀσφαλείᾳ. Καὶ ὡς ἂν μὴ ταῖς ἀκάνθαις τοῦ βίοι τούτου (ἄκανθαι δʼ ἂν εἷεν αἱ ἁμαρτίαι) γυμνοῖς τε καὶ ἀφυλάκτοις τοῖς ποσὶ βλαβείημεν, τὴν τῶν ὑπο- , δημάτων στερρότητα τῶν ποδῶν προβαλλὼμεθα. Ταῦτα δέ ἐστιν ἐγκρατής τε καὶ κατεσκληκὼς βίος, 6 θραύων διʼ ἑαυτοῦ καὶ περικλῶν τὰς τῆς ἀκάνθης ἀκμὰς, καὶ κωλύων ὲκ λεπτῆς τε καὶ ἀφανοῦς ἀρχῆς τὴν ἁμαρτίαν ἐπὶ τὸ ἐντὸς παραδύεσθαι. "0 τε τοῖς ποσὶ περικεχυμένος χιτὼν. καὶ μέχρι ποδῶν καθειο μένος, ἐμπόδιον ἂν εἴη τῷ τὴν ὁδὸν ταύτην κατὰ σπουδὴν διαθέοντι. Χιτὼν δʼ ἂν ἡμῖν, κατὰ τὸ ἀκόλουθον, νοηθείη, ή ἁπολαυστικὴ τῶν ὲν τῷ βίῳ τούτῳ σπουδαζομένων πλατύτης, ἣν είς ὀλίγον 6 σώφρων λογισμὸς συστέλλει, ζώνη τοῦ ὁδοιποροῦντος γινόμενος. Τὸ δὲ σωφροσύνην εἶναι τὴν ζώνην, μαρτύρεται τῷ τρόπῳ, περὶ ὃν ἐνεργεῖται ἡ ζωή. ’Ἢ τʼ αὖ τῶν θηρίων ἀμυντικὴ βακτηρία, 6 τῆς ἐλπίδος λόγος ἐστὶν, ᾧ καὶ τὸ καμμύον τῆς ψυχῆς ὑπερείδομεν, καὶ τὸ ύλακτοῦν ἀμυνόμεθα. Ἐκ πυρὸς δὲ προτεθεῖσαν ήμῖν τὴν ἐδωδὴν, τὴν θερμὴν ταύτην λέγω καὶ ἑκπυρον πίστιν, ἥν ἀμελλητὶ προσδεχόμεθα, ἧς ἑμσαγόντες ὅσον ἐκ προχείρου γίνεται ληπτὸν τῷ ἐσθίοντι, καὶ τὸν κεκρυμμένον τοῖς στεῤῥοτέροις τε καὶ δυστρίπτοις νοήμασι, καὶ τῷ λόγῳ, ἁπεριέργαστόν τε καὶ ἀπολυπραγμόνητον καταλιμπάνομεν, τῷ πυρὶ προτιθέντες τὴν τοιαύτην τροφήν. Ὠς δʼ ἂν σαφηνισθείη τὰ περὶ τούτων αἰνίγματα, ταῦτά φαμεν, ὅτι τῶν θείων παραγγελμάτων ὅσα μὲν πρόχειρον τὴν κατανόησιν ἔχει, ού νωθρῶς, οὐδὲ κατηναγκασμένως μετιέναι προσήκει ο ἀλλʼ οἷον πεινῶντας καὶ μετʼ ὀρέξεως ἐμφορεῖσθαι τῶν προκειμένων, ὥστε γενέσθαι τὴν τροφὴν ἡμῖν εὐεξίας ἐφόδιον. Ὄσαδὲ κέκρυπται τῶν νοημάτων, οἷον τὸ ζητεῖν, τίς ἠ ούσία τοῦ Θεοῦ; τί πρὸ τῆς κτίσεως ἦν; τί τὸ ἔξω τῶν φαινομένων; τίς ἡ ἀνάγκη τῶν γινομένωνς καὶ ὅσα τοιαῦτα ὑπὸ τῶν περιέργων ὲρευνᾶται τῷ ἁγίῳ Πνεύματι συγχωρεῖν μόνῳ γινώσκειν, τῷ τὰ βάθη τοῦ Θεοῦ διερευνῶντι, καθώς φησιν 6 Ἀπόστολος. T6 γὰρ ἀντὶ τοῦ Πνεύματος ὑπὸ τῆς Γραφῆς πολλαχῆ τδ πῦρ μνημονεύεσθαί τε καὶ ὀνομάζεσθαι, οὐκ ἄν τις τῶν πεπαιδευμένων τὴν Γραφὴν ἁγνοήσειε. Προσἁγει δὲ τῇ τοιαύτῃ διανοίᾳ ἡμᾶς καὶ τὸ τῆς Σοφίας παράγγελμα, ὅτι ι ’ἰσχυρότερά σου μὴ ἐρεύνα, ι τουτἐστι, τὰ ὀστᾶ τοῦ λόγου μὴ σύντριὸε· οὺ γάρ σοι χρεία τῶν κρυπτῶν.
zōę̄,.ama tę̄ genesei pros tēn exodon hypʼ autēs tēs anankēs synelaunomenoi, pros ēn pareskeuastha chrē chersi te kai posi, kai tę̄ loipę̄ tę̄ pros tēe hodon asphaleią. Kai hōs an mē tais akanthais tou bioi toutou (akanthai dʼ an heien hai hamartiai) gymnois te kai aphylaktois tois posi blabeiēmen, tēn tōn hypo- , dēmatōn sterrotēta tōn podōn proballōmetha. Tauta de estin enkratēs te kai katesklēkōs bios, 6 thrauōn diʼ heautou kai periklōn tas tēs akanthēs akmas, kai kōlyōn ek leptēs te kai aphanous archēs tēn hamartian epi to entos paradyesthai. "0 te tois posi perikechymenos chitōn. kai mechri podōn katheio menos, empodion an eiē tǭ tēn hodon tautēn kata spoudēn diatheonti. Chitōn dʼ an hēmin, kata to akolouthon, noētheiē, ē hapolaustikē tōn en tǭ biǭ toutǭ spoudazomenōn platytēs, hēn eis oligon 6 sōphrōn logismos systellei, zōnē tou hodoiporountos ginomenos. To de sōphrosynēn einai tēn zōnēn, martyretai tǭ tropǭ, peri hon energeitai hē zōē. ’Ē tʼ au tōn thēriōn amyntikē baktēria, 6 tēs elpidos logos estin, hǭ kai to kammyon tēs psychēs hypereidomen, kai to ylaktoun amynometha. Ek pyros de protetheisan ēmin tēn edōdēn, tēn thermēn tautēn legō kai hekpyron pistin, hēn amellēti prosdechometha, hēs hemsagontes hoson ek procheirou ginetai lēpton tǭ esthionti, kai ton kekrymmenon tois sterrhoterois te kai dystriptois noēmasi, kai tǭ logǭ, haperiergaston te kai apolypragmonēton katalimpanomen, tǭ pyri protithentes tēn toiautēn trophēn. Ōs dʼ an saphēnistheiē ta peri toutōn ainigmata, tauta phamen, hoti tōn theiōn parangelmatōn hosa men procheiron tēn katanoēsin echei, ou nōthrōs, oude katēnankasmenōs metienai prosēkei o allʼ hoion peinōntas kai metʼ orexeōs emphoreisthai tōn prokeimenōn, hōste genesthai tēn trophēn hēmin euexias ephodion. Osade kekryptai tōn noēmatōn, hoion to zētein, tis ē ousia tou Theou? ti pro tēs ktiseōs ēn? ti to exō tōn phainomenōn? tis hē anankē tōn ginomenōns kai hosa toiauta hypo tōn periergōn ereunatai tǭ hagiǭ Pneumati synchōrein monǭ ginōskein, tǭ ta bathē tou Theou diereunōnti, kathōs phēsin 6 Apostolos. T6 gar anti tou Pneumatos hypo tēs Graphēs pollachē td pyr mnēmoneuesthai te kai onomazesthai, ouk an tis tōn pepaideumenōn tēn Graphēn hagnoēseie. Prosagei de tę̄ toiautę̄ dianoią hēmas kai to tēs Sophias parangelma, hoti i ’ischyrotera sou mē ereuna, i toutesti, ta osta tou logou mē syntrioe; ou gar soi chreia tōn kryptōn.
life in passing, driven toward the exit from our very birth by necessity itself; and for this we must be prepared with hands and feet and all the other security for the road. So that we may not be hurt by the thorns of this life (the thorns would be sins) with bare and unguarded feet, let us put the firmness of sandals on our feet. These are the self-controlled and austere life, which of itself breaks and blunts the points of the thorn and prevents sin from slipping inside from a fine and invisible beginning. And the tunic that flows around the feet and hangs down to them would be a hindrance to one who runs this road in haste. The tunic, consistently, would be understood as the broad enjoyment of the things pursued in this life, which self-controlled reason draws in tight, becoming the traveller’s belt. That the belt is self-control is attested by the place around which it is fastened. And the staff that wards off the beasts is the word of hope, by which we prop up what droops in the soul and drive off what barks at it. The food set before us from the fire I take to be this warm and fiery faith, which we receive without delay. We eat as much of it as is readily within the eater’s grasp, and the meaning hidden in the harder, tough-to-crush thoughts we leave unexamined and unpried into, giving such food over to the fire. To make the riddles about these things clear, we say this. Of the divine commands, those whose understanding is ready at hand should not be pursued sluggishly or under compulsion; like hungry people we should eat our fill of what is set before us with appetite, so that the food becomes provision for our good health. But as for the meanings that are hidden — such as inquiring what the essence of God is, what existed before creation, what lies outside the things that appear, what is the necessity of what happens, and all such things that the curious search out — we should leave them to the Holy Spirit alone to know, who searches the depths of God, as the Apostle says. That fire is often mentioned and named by Scripture in place of the Spirit, no one instructed in Scripture would fail to know. The command of Wisdom also leads us to such an understanding: “Do not search out things stronger than you” — that is, do not crush the bones of the word — “for you have no need of hidden things.”
Chapter 359
359PG 44:360a–360d
μένουςʼτῷ πρὸς ἀρετὴν ἡγουμένῳ, μὴ πένητας εἶναι τοῦ Αἰγυπτίου πλούτου, μηδὲ τῶν ἀλλοφύλων κειμηλίων ἀκτή μονας, ἀλλά τὰ προσόντα τοῖς ἐναντίοις πάντα λαβόντας, ὲν χρήσει παρʼ ἑαυτοῖς ἔχειν · ὅπερ τότε ποιῆσαι παρὰ τοῦ Μωῦσέως ό λαὸς παραγγέλλεο ται. Τοῦτο δὲ οὐκ ἄν τις ὲκ τοῦ προχείρου νοήσας, ἀποδέξαιτο τοῦ νομοθέτου τὴν γνώμην, εί ἀποστερεῖν τοὺς χρήσαντας ἐγκελεύεται, καὶ ὑφηγητὴς ἀδικίας γίνεται. Ἀλλʼ οὺδʼ ἂν κατʼ ἀλήθειάν τις εῖποι ταῦτα διατάσσειν τὸν νομοθέτην, πρὸς τοὺς ἑφεξῆς βλέπων νόμους. τοὺς ἀνω καὶ κάτω τὴν κατὰ τοῦ πέλας ἀδικίαν κωλύοντας, κάν τισι δοκῇ εὔλογον εἶναι τὸ ἔργον, τά μισθώματα παρά τῶν Αἰγυπτίων τοὺς Ἰσραηλίτας διά τῆς ἐπινοίας ταύτης εἰσπράττεσθαι. Οὐδὲ γὰρ ἧττον ἔγκλημά τί ἐστι, μὴ καθαρεύειν ψεύδους τε καὶ ἀπάτης τὸ τοιοῦτον παράγγελμα. '0 γὰρ ὲν χρήσει λαβών τι, καὶ μὴ ἀποδιδοὺς πάλιν τῷ χρήσαντι, εί μὲν ἀλλότριον εἴη, ὡς ἀποστερήσας ἠδίκησεν ο εἰ δὲ τὸ ἑαυτοῦ κρατοίη, ὡς παραλογισάμενος τὸν ἐλπίδι τοῦ λαβεῖν χρήσαντα, πάντως ἀπατεὼν ὠνόμασται. Οὐκοῦν ό ὑψηλότερος λόγος τῆς προχείρου διανοίας ἁρμοδιώτερος, ὁ κελεύων τοὺς τὸν ἐλεύθερον βίον μετιόντας διʼ ἀρετῆς, καὶ τὸν ἔξωθεν τῆς παιδεύσεως πλοῦτον παρασκευάζεσθαι, ᾧ oi κατὰ τὴν πίστιν ἀλλόφυλοι καλλωπίζονται. Τήν τε γάρ ἠθικὴν καὶ φυσικὴν φιλοσοφίαν, γεωμετρίαν τε καί ἀστρονομίαν, καὶ τὴν λογικὴν πραγματείαν, καί πάντα ὅσα παρά τοῖς ἔξω τῆς Ἐκκλησίας σπουδάζεται, κελεύει ό τῆς ἀρετῆς καθηγούμενος παρὰ τῶν τά τοιαῦτα πλουτούντων ὲν Αἰγύπτῳ λαβόντα λόγῳ χρήσεως ὑποδέξασθαι, ὡς ὲν καιρῷ χρησιμευόντων, ὅταν δὲῃ τὸν θεῖον τοῦ μυστηρίου ναδν διὰ τοῦ λοεγικοῦ πλούτου καλλωπισθῆναι. Οἰ γαρ τὸν τοιοῦτον ἑαυτοῖς θησαυρίζοντες πλοῦτον, προσάγουσι τῷ Μωσεῖ περὶ τὴν σκηνὴν τοῦ μαρτυρίου πονοῦντι τὸ παρʼ ἑαυτοῦ ἕκαστος, πρὸς τὴν τῶν ἁγίων κατασκευὴν συνεισφέρων · ὃ δὴ καὶ νῦν ἐστιν ἰδεῖν γινόμενον. Πολλοί τὴν ἔξω παίδευσιν τῇ Θεοῦ Ἐκκλησία καθάπερ τι δῶρον προσάγουσιν, οἷος ἦν ό μέγας Βασίλειος, ό καλῶς τὸν Αἰγύπτιον πλοῦτον ἐμπορευσάμενος, κατά τὸν τῆς νεότητος χρόνον, καὶ ἀναθεὶς τῷ θεῷ, καὶ τῷ τοιούτῳ πλούτῳ κατακοσμήσιις τὴν ἀληθῆ τῆς Ἑκκλησίας σκηνήν. Ἀλλʼ ἐπανιτέον ὅθεν ἐξέβημεν, ὅτι τοῖς πρδς ἀρετὴν ἥδη βλέπουσι, καὶ τῷ νομοθέτῃ κατά τὴν ζωὴν ἑπομένοις, ὅταν καταλίπωσι τῆς τῶν Αἰγυπτίων δυναστείας τοὺς ὅρους, ἐπακολουθοῦσί πως αἱ τῶν πειρασμῶν προσβολαὶ, στενοχωρίας τε καὶ φόβους καὶ τοὺς περὶ τῶν ἐσχάτων κινδύνους ὲπάγουσαι · διʼ ὧν καταπτοηθεῖσα τῶν κατά τὴν πίστιν νεοπσιγῶν ἡ διάνοια, εἰς παντελῆ τῶν ἀγαθῶν ἀνελπιστίαν ἐκπίπτει. Ἀλλʼ εἰ Μωῦσῆς,ἦ τις τῶν κατʼ αὐτὸν ἐπιστατῶν τοῦ λαοῦ τύχοι, ἀντιστήσει τῷ φόβῳ τὴν συμβουλὴν, τῇ τῆς θείας συμμαχίας ἐλπίδι τὸ κατι επτηχὺς τῆς διανοίας παραθαρσύνων, ὅπερ οὐκ ἂν γένοιτο, μὴ τῆς καρδίας τοῦ προεστηκότος τῷ θεῷ · λαλούσης. Τοῖς γέιρ πολλοῖς τῶν ὲν προστασία τοιαύτῃ προτεταγμένων, τὸ φαινόμενον, μόνον, ὅπως ἂν εὖ διατεθείη, σπουδάζεται τῶν δὲ κεκρυμμένωνὶ ᾗ,
menousʼtǭ pros aretēn hēgoumenǭ, mē penētas einai tou Aigyptiou ploutou, mēde tōn allophylōn keimēliōn aktē monas, alla ta prosonta tois enantiois panta labontas, en chrēsei parʼ heautois echein ; hoper tote poiēsai para tou Mōyseōs o laos parangelleo tai. Touto de ouk an tis ek tou procheirou noēsas, apodexaito tou nomothetou tēn gnōmēn, ei aposterein tous chrēsantas enkeleuetai, kai hyphēgētēs adikias ginetai. Allʼ oudʼ an katʼ alētheian tis eipoi tauta diatassein ton nomothetēn, pros tous hephexēs blepōn nomous. tous anō kai katō tēn kata tou pelas adikian kōlyontas, kan tisi dokę̄ eulogon einai to ergon, ta misthōmata para tōn Aigyptiōn tous Israēlitas dia tēs epinoias tautēs eisprattesthai. Oude gar hētton enklēma ti esti, mē kathareuein pseudous te kai apatēs to toiouton parangelma. '0 gar en chrēsei labōn ti, kai mē apodidous palin tǭ chrēsanti, ei men allotrion eiē, hōs aposterēsas ēdikēsen o ei de to heautou kratoiē, hōs paralogisamenos ton elpidi tou labein chrēsanta, pantōs apateōn ōnomastai. Oukoun o hypsēloteros logos tēs procheirou dianoias harmodiōteros, ho keleuōn tous ton eleutheron bion metiontas diʼ aretēs, kai ton exōthen tēs paideuseōs plouton paraskeuazesthai, hǭ oi kata tēn pistin allophyloi kallōpizontai. Tēn te gar ēthikēn kai physikēn philosophian, geōmetrian te kai astronomian, kai tēn logikēn pragmateian, kai panta hosa para tois exō tēs Ekklēsias spoudazetai, keleuei o tēs aretēs kathēgoumenos para tōn ta toiauta ploutountōn en Aigyptǭ labonta logǭ chrēseōs hypodexasthai, hōs en kairǭ chrēsimeuontōn, hotan deę̄ ton theion tou mystēriou nadn dia tou loegikou ploutou kallōpisthēnai. Oi gar ton toiouton heautois thēsaurizontes plouton, prosagousi tǭ Mōsei peri tēn skēnēn tou martyriou ponounti to parʼ heautou hekastos, pros tēn tōn hagiōn kataskeuēn syneispherōn ; ho dē kai nyn estin idein ginomenon. Polloi tēn exō paideusin tę̄ Theou Ekklēsia kathaper ti dōron prosagousin, hoios ēn o megas Basileios, o kalōs ton Aigyption plouton emporeusamenos, kata ton tēs neotētos chronon, kai anatheis tǭ theǭ, kai tǭ toioutǭ ploutǭ katakosmēsiis tēn alēthē tēs Hekklēsias skēnēn. Allʼ epaniteon hothen exebēmen, hoti tois prds aretēn hēdē blepousi, kai tǭ nomothetę̄ kata tēn zōēn hepomenois, hotan katalipōsi tēs tōn Aigyptiōn dynasteias tous horous, epakolouthousi pōs hai tōn peirasmōn prosbolai, stenochōrias te kai phobous kai tous peri tōn eschatōn kindynous epagousai ; diʼ hōn kataptoētheisa tōn kata tēn pistin neopsigōn hē dianoia, eis pantelē tōn agathōn anelpistian ekpiptei. Allʼ ei Mōysēs,ē tis tōn katʼ auton epistatōn tou laou tychoi, antistēsei tǭ phobǭ tēn symboulēn, tę̄ tēs theias symmachias elpidi to kati eptēchys tēs dianoias paratharsynōn, hoper ouk an genoito, mē tēs kardias tou proestēkotos tǭ theǭ ; lalousēs. Tois geir pollois tōn en prostasia toiautę̄ protetagmenōn, to phainomenon, monon, hopōs an eu diatetheiē, spoudazetai tōn de kekrymmenōni hę̄,
… by the one who leads toward virtue, not to be poor in Egyptian wealth nor without the treasures of the foreigners, but to take all that belongs to the enemies and keep it for use among themselves; and this the people were then commanded by Moses to do. One who took this in its obvious sense would not accept the lawgiver’s intention, if he commands them to defraud those who lent to them and becomes a guide to injustice. Nor could anyone truly say that the lawgiver ordains these things, when he looks at the laws that follow, which everywhere forbid injustice against one’s neighbour — even if to some it seems a reasonable deed that the Israelites by this device exacted their wages from the Egyptians. For it is no lesser charge that such a command is not clean of falsehood and deceit. Whoever receives something on loan and does not give it back to the lender, if it belongs to another, has wronged him as a defrauder; and if he keeps what was his own, he is certainly called a cheat, as one who misled the lender who lent in the hope of getting it back. So the loftier sense is more fitting than the obvious meaning. It commands those who pursue the free life through virtue to furnish themselves also with the wealth of outside learning, with which those who are foreign to the faith adorn themselves. Moral and natural philosophy, geometry and astronomy, logic, and everything pursued by those outside the Church — the guide of virtue commands us to take these from those in Egypt who are rich in such things, and to receive them by way of a loan, as things that will be useful in due time, when the divine temple of the mystery must be adorned with the wealth of reason. For those who store up such wealth for themselves bring it to Moses as he labours on the tent of witness, each contributing his own to the construction of the holy things. This can be seen happening now too. Many bring outside learning to the Church of God like a gift: such was the great Basil, who traded well with the Egyptian wealth in the time of his youth, dedicated it to God, and with such wealth adorned the true tent of the Church. But we must return to the point from which we digressed. For those who already look toward virtue and follow the lawgiver in their life, when they leave the borders of the Egyptian dominion, the assaults of temptations somehow follow, bringing distresses and fears and dangers of the utmost kind; and the mind of those newly established in the faith, terrified by them, falls into utter despair of good things. But if Moses, or one of the overseers of the people like him, is at hand, he will set counsel against fear, encouraging the cowering mind with the hope of divine help. This could not happen unless the heart of the one who presides is speaking to God. For many of those placed in such leadership take pains only that what is seen be well arranged, but of the hidden
Chapter 361
361PG 44:361a–361d
μόνῳ τῷ Θεῷ καθορᾶται, ὀλίγος γίνεται λόγος. Ἐπῖ δὲ τοῦ Μωῦσέως ούχ οὕτως ἦν υ ἀλλʼ ὲν ᾧ θαρσεῖν τοῖς Ἰσραηλίταις διακελεύεται, μηδεμίαν κατά τὸ φαινόμενον φωνὴν πρὸς τὸν Θεὸν ποιησάμενος, βοᾷν παρʼ αὑτοῦ τοῦ Θεοῦ μαρτυρεῖται· διδάσκοντος, οἷμαι, τοῦ λόγου, ὅτι εὖηχός ἐστιν ἐκείνη ὴ φωνὴ, καὶ μέχρι τῆς θείας ἀναὸαίνουσα ἀκοῆς, οὐχ ἡ μετά τι· νος διατάσεως γινομένη κραυγὴ, ἀλλʼἢ ἀπὸ καθαρᾶς συνειδήσεως ἀναπεμπομένη ὲνθύμησις. Τῷ δὲ οὓτως ἔχοντι μικρὸς ἤδη πρὸς συμμαχίαν τῶν νομιζομένων ἀγώνων 6 ἀδελφὸς καταφαίνεται, ἐκεῖνος 6 ἀδελφὸς, 6 κατιόντι πρὸς Αἰγυπτίους, κατά θεῖον βούλημα, τῷ Μωῦσεῖ συναντήσας, ὃν είς ἀγγέλου τάξιν 6 λόγος ἐνόησεν. Ἀλλά τότε γίνεται τῆς ὑπερκειμέ· νης φύσεως ἡ ὲμφάνεια, οὕτως ἐμφαινομένη, καθὼς ἃν χωρῇ τὸ δεχόμενον· ὃ δὴ καὶ τότε γεγενῆσθαι παρά τῆς ίστορίας ἀκούομεν, καὶ εἰσαεὶ γίνεσθαι, παρά τῆς τοῦ λόγου θεωρίας μανθάνομεν. Ὅταν γὰρ φεύγῃ τις τὸν Αἰγύπτιον, καὶ ἔξω τῶν ὅρων γενόμε- ,νοςν πρὸς τὰς προσβολὰς τῶν πειρασμῶν δειλιάσῃʼ ἄνωθεν τὴν ὲκ παραλόγου σωτηρίαν 6 όδηγὸς ὑποδείκνυσιν. εταν περιστάιχισὰμενος 6 ἐχθρὸς τῇ ἑαυτοῦ ' δυνάμει τὸν διωκόμενον, βατὴν ὑπʼ ἀνάγκης αὐτῷ κατασκευάσῃ τὴν θάλασσαν, είς ἢν καθηγεῖται 6 ὁδηγος η νεφέλη (τοῦτο γὰρ ὄνομα τῷ όδηγοῦντι, ὅπερ καλῶς τοῖς προ ἡμῶν είς τὴν τοῦ ἁγίου Πνεύματος μετελήφθη χάριν)· παρʼ οὗ γίνεται τοῖς ἀξίοις ή πρὸς τδ ἀγαθὸν ὁδηγία· ᾧ τις ἑπόμενος, τὸ ὕδωρ διέξεισιν, ὁδοποιοῦντος τὴν διʼ αὐτοῦ πορείαν τοῦ ἡγουμένου ι διʼ οὗ γίνεται τὸ ἀσφαλὲς τῇ ἐλευθερία, τοῦ ἐπὶ δουλεία καταδιώκοντος, ὲναφανιζομένου τῷ ὕδατι. Τίς γὰρ οὐκ οἶδεν, ὅτι στρατὸς Αίγύπτιός ἑστι τὰ ποικίλα τῆς ψυχῆς πάθη, οἷς καταδουλοῦται 6 ἀνθρωπος; Ἐκεῖνοι οἱ ῖπποι, ἐκεῖνα τά ἅρματα, καὶ οί ἐπʼ αὐτῶν ἀναβάται, τοξόται, καέι σφενδονῆται,καὶ όπλομάχοι, καὶ 6 λοιπὸς ὅμιλος τῆς τῶν ἐχθρῶν παρατάξεως. Τί γὰρ ἄν τις διαφέρειν εἴποι τοὺς θυ-Δ μὼδεις τῶν λογισμῶν, ἢ τὰς πρὸς ἡδονήν τε καὶ λύπην καὶ πλεονεξίαν ὁρμὰς, τῆς μνη μονευθείσης στρατιᾶς, Λίθος ἄντικρυς ἀπὸ σφενδόνης ἐστὶν ἡ λοιδοε pla, καὶ λόγχη τὴν αἰχμὴν ἐπισείουσα ἡ θυμώδης ὁρμή ’τὸ δὲ περὶ τὰς ἡδονὰς πάθος, οἱ ἵπποι νοείσθωσαν, ἀσχέτῳ τινὶ ὁρμῇ τὸ ἅρμα διʼ ἑαυτῶν ἐφελκόμενοι, ὲν ᾧ οί τρεῖς ἐπιβάται, οὓς τριστάτας ὀνομάζει ἡ ἱστορία. Νοήσεις δὲ τοὺς τρεῖς τούτους πάντως, τοὺς φερομένους ὑπὸ τοῦ ἅρματος, προδιδαχθεὶς ἐν τῷ κατὰ τοὺς σταθμοὺς καὶ τὴν φλιὰν μυστηρίῳ, τὴν τριμερῆ τῆς ψυχῆς διαίρεσιν, είς τὸ λογικὸν, καὶ ἐπιθυμητικὸν, καὶ θυμοειδὲς ἀναπέμπων τὸ νόημα. Ταῦτα οὖν πάντα, καὶ ὅσα τούτοις ὁμόφυλα, τῷ καθηγουμένῳ τῆς πονηρᾶς ἐφόδου συνεισπίπτει τῷ Ἰσραηλίτῃ ἐπὶ τὸ ὕδωρ· ἐφʼ ὧν ἡ τοῦ ’ύδατος φύσις, ἡγουμένης τῆς κατὰ τὴν βακτηρίαν πίστεως, καὶ τῆς φωτιζούσης νεφέλης, ζωοποιὸς μὲν γίνεται τῶν είς αὐτὴν καταφευγόντων, ἀναιρετικὴ δὲ τῶν διωκόντων. Πρὸς ἀ παιδεύει διὰ τούτων ἡ ἱστορία, οἵους
monǭ tǭ Theǭ kathoratai, oligos ginetai logos. Epi de tou Mōyseōs ouch houtōs ēn y allʼ en hǭ tharsein tois Israēlitais diakeleuetai, mēdemian kata to phainomenon phōnēn pros ton Theon poiēsamenos, boąn parʼ hautou tou Theou martyreitai; didaskontos, hoimai, tou logou, hoti euēchos estin ekeinē ē phōnē, kai mechri tēs theias anaoainousa akoēs, ouch hē meta ti; nos diataseōs ginomenē kraugē, allʼē apo katharas syneidēseōs anapempomenē enthymēsis. Tǭ de houtōs echonti mikros ēdē pros symmachian tōn nomizomenōn agōnōn 6 adelphos kataphainetai, ekeinos 6 adelphos, 6 kationti pros Aigyptious, kata theion boulēma, tǭ Mōysei synantēsas, hon eis angelou taxin 6 logos enoēsen. Alla tote ginetai tēs hyperkeime; nēs physeōs hē emphaneia, houtōs emphainomenē, kathōs han chōrę̄ to dechomenon; ho dē kai tote gegenēsthai para tēs istorias akouomen, kai eisaei ginesthai, para tēs tou logou theōrias manthanomen. Hotan gar pheugę̄ tis ton Aigyption, kai exō tōn horōn genome- ,nosn pros tas prosbolas tōn peirasmōn deiliasę̄ʼ anōthen tēn ek paralogou sōtērian 6 odēgos hypodeiknysin. etan peristaichisamenos 6 echthros tę̄ heautou ' dynamei ton diōkomenon, batēn hypʼ anankēs autǭ kataskeuasę̄ tēn thalassan, eis ēn kathēgeitai 6 hodēgos ē nephelē (touto gar onoma tǭ odēgounti, hoper kalōs tois pro hēmōn eis tēn tou hagiou Pneumatos metelēphthē charin); parʼ hou ginetai tois axiois ē pros td agathon hodēgia; hǭ tis hepomenos, to hydōr diexeisin, hodopoiountos tēn diʼ autou poreian tou hēgoumenou i diʼ hou ginetai to asphales tę̄ eleutheria, tou epi douleia katadiōkontos, enaphanizomenou tǭ hydati. Tis gar ouk oiden, hoti stratos Aigyptios hesti ta poikila tēs psychēs pathē, hois katadouloutai 6 anthrōpos? Ekeinoi hoi ippoi, ekeina ta harmata, kai oi epʼ autōn anabatai, toxotai, kaei sphendonētai,kai oplomachoi, kai 6 loipos homilos tēs tōn echthrōn parataxeōs. Ti gar an tis diapherein eipoi tous thy-D mōdeis tōn logismōn, ē tas pros hēdonēn te kai lypēn kai pleonexian hormas, tēs mnē moneutheisēs stratias, Lithos antikrys apo sphendonēs estin hē loidoe pla, kai lonchē tēn aichmēn episeiousa hē thymōdēs hormē ’to de peri tas hēdonas pathos, hoi hippoi noeisthōsan, aschetǭ tini hormę̄ to harma diʼ heautōn ephelkomenoi, en hǭ oi treis epibatai, hous tristatas onomazei hē historia. Noēseis de tous treis toutous pantōs, tous pheromenous hypo tou harmatos, prodidachtheis en tǭ kata tous stathmous kai tēn phlian mystēriǭ, tēn trimerē tēs psychēs diairesin, eis to logikon, kai epithymētikon, kai thymoeides anapempōn to noēma. Tauta oun panta, kai hosa toutois homophyla, tǭ kathēgoumenǭ tēs ponēras ephodou syneispiptei tǭ Israēlitę̄ epi to hydōr; ephʼ hōn hē tou ’ydatos physis, hēgoumenēs tēs kata tēn baktērian pisteōs, kai tēs phōtizousēs nephelēs, zōopoios men ginetai tōn eis autēn katapheugontōn, anairetikē de tōn diōkontōn. Pros a paideuei dia toutōn hē historia, hoious
things, which are seen by God alone, little account is taken. With Moses it was not so. At the very moment when he bids the Israelites take courage, though he made no audible sound toward God, he is attested by God himself to be crying out. The Word teaches, I think, that the voice that is clearly heard and reaches up to the divine hearing is not a shout made with straining, but the thought sent up from a pure conscience. To one so disposed, his brother now appears as only a small help in the contests ahead — that brother who by divine will met Moses as he went down to the Egyptians, and whom our discourse understood in the rank of an angel. But then comes the manifestation of the transcendent nature, appearing in the measure that the receiver can contain. This we hear from the history happened then, and we learn from the contemplation of the passage that it always happens. For when someone flees the Egyptian and, once outside the borders, is frightened at the assaults of temptations, the guide shows him from above an unexpected salvation. When the enemy has surrounded the pursued with his forces, he of necessity makes the sea passable for him; and into it the guide leads, the cloud (this is the name of the guide, which those before us rightly applied to the grace of the Holy Spirit), from whom comes guidance toward the good for the worthy. Following him, one passes through the water, the leader making a road for the journey through it; and through it freedom becomes secure, as the one who pursues to enslave is destroyed in the water. For who does not know that the Egyptian army is the various passions of the soul by which a human being is enslaved? Those horses, those chariots and the men riding them, archers, slingers, heavy-armed soldiers, and the rest of the throng of the enemy’s array. How would anyone say that angry thoughts, or impulses toward pleasure, grief, and greed, differ from the army just mentioned? Abuse is plainly a stone from a sling, and the angry impulse a spear brandishing its point; let the passion for pleasures be understood as the horses, which with unrestrained impulse drag the chariot behind them, in which are three riders, whom the history calls “tristatai.” You will surely understand these three carried by the chariot, having been taught beforehand in the mystery of the doorposts and lintel, if you refer the meaning to the threefold division of the soul into the rational, the desiring, and the spirited. All these, then, and whatever is akin to them, rush into the water with the Israelite, together with the leader of the evil assault. Upon them the nature of the water, with the faith of the staff and the enlightening cloud leading the way, becomes life-giving for those who flee into it and destructive for the pursuers. By this the history teaches what sort of people
Chapter 363
363PG 44:364a–364d
τοι προσήκει εἶναι τοὺς διϊόντας τὸ ὕδωρ, μηδὲν τῆς ἐναντίας στρατιᾶς μετὰ τὸ,ἀναδῦναι τοῦ ὓδατος ἐφελκομένους. Είγάρ συναναθῇ αὑτῷ ό πολέμιος, μένει καὶ μετὰ τὸ ὕδωρ ἐν τῇ δουλείᾳ, συνεκβαλὼν ἐαυτῷ ζῶντα τὸν τύραννον, δν ἐν τῷ βυθῷ οὐ κατέδυσε. Τοῦτο δέ τοιοῦτόν ἐστιν. ὡς ἀν τις πρὸςώ γυμνότερον τὸ αἴνιγμα μεταβαλὼν σαφηνίσειε, sb δεῖν πάντας τοὺς διερχομένους τὸ μυστικὸν ὕδωρ ἐν τῷ βαπτίσματι, πᾶσαν τὴν τῆς κακίας παρεμβολὴν νεκρὰν ποιεῖν ἐν τῷ ὕδατι ο οἷον τὴν πλεονεξίαν, τὴν ἀκόλαστον ἐπιθυμίαν, τὴν ἀρπακτικὴν διάνοιαν, τδ κατά τὸν τύφον καὶ ὑπερηφανίαν πάθος, τὴν θυμώδη ὁρμὴν, τὴν ὀργὴν, τὴν μῆνιν, τὴν βασκανίαν, τὸν φθόνον, ταῦτα πάντα, καὶ τά τοιαῦτα, ἐπειδή πως πέφυκεν ἐπεσθαι τῇ φύσει τά πάθη, νεκράεοιεῖν ἐν τῷ ὕδατι ’ αὐτά τε τά πονηρά τῆς διανοίας κινήὲ ματα, καὶ τά ἐκ τούτων ἀποτελέσματα, καθάπερ ἐν τῷ μυστηρίῳ τοῦ πάσχα · τοῦτο γάρ ὄνομα τῷ ἱερείῳ, οὗ τὸ αἷμα κωλυτικὸν θανάτου τῷ χρησαμένῳ γίνεται. ’Ὥσπερ τοίνυν ἐκεῖ τὸν ἄρτον ἄζυμον κελεύει ἐπεσθίειν τὸ πάσχα (ἀζυμος δʼ ἀν εἴη ό τῆς ἐωλοτέ· ρας ἀνεπίμικτος ζύμης), νοεῖν τε δίδωσι διὰ τούτων ὁ νόμος, τὸ μηδὲν τῆς κακίας λείψανον τῷ ἐφεξῆς καταμιγνύειν βίῳ, ἀλλʼ ἀπὸ ίδίας ἀρχῆς τῆς μετά ταῦτα ζωῆς ἄρξασθαι, τὸν τὸ συνεχὲς τῆς τῶν καιρῶν ἀκολουθίας τῇ πρὸς τδ κρεῖττον μεταβολῇ διακόψαντα· οὕτω καὶ ἐνταῦθα βούλεται πᾶν Αίγύπτιον πρόσωπον, τουτέστι, πᾶν ἁμαρτίας εἶδος, ὥσπερ τινι βυθῷ τῷ σωτηρίῳ βαπτίσματι καταπνίξαντας, μόνους ἀναδῦναι, μηδὲν κατὰ τὸν βίον ἐπισυρομένους ἀλλόφυλον. Τοῦτο γάρ ἐστιν ό διά τῆς ἱστορίας ἀκούομεν, ἦ φησιν, ἐν τῷ αὐτῷ ὕδατι, θανάτῳ καὶ ζωῇ διακρίνεσθαι τὺ ἐχθρὸν καὶτὸ φίλον· τοῦ μὲν ἐχθροῦ φθειρομένου, τοῦ δὲ φίλου ζωογονουμένου, ὡς οἶ γε πολλοι τῶν τὸ μυστικδν βάπτισμα προσδεξαμένων, ἀγνοίᾳ τῶν τοῦ νόμου παραγγελμάτων, τὴν παρελθοῶ σαν τῆς κακίας ζύμην, τῇ ζωῇ τοῦ μετά ταῦτα βίου καταμιγνύουσι, κα) τὸν στρατὸν τὸν Αίγύπτιον, καὶ μετά τὸ περάσαι τὸ ὕδωρ, ζῶντα μεθʼ ἑαυτῶν διὸ τῶν ἐπιτηδευμάτων ἐπάγονται. '0 γὰρ διʼ ἁρπαγῆς ἢ ἀδικίας πλουτήσας, ἡ τινα χῶρον ἐξ ἐπιορκίας κτησάμενος, ἢ διὰ μοιχείας γυναικὶ συνοικήσας, ἦ ἀλλο τι τῶν ἀπειρημένων πρὸ τῆς τοῦ βαπτίσματος δωρεᾶς παρά τὸν βίον τολμήσας, οίεται τῇ ἀπολαύσει τῶν κακῶς αὐτῷ προσγενομένων καὶ μετά τὸ λουτρὸν παραμείνας, ἠλευθερῶσθαι τῆς τῶν ἁμαρτημάτων δουλείας, ὥσπερ οὐχ ὁρῶν ἐαυτὸν τοῖς πονηροῖς ὑποκεκυφότα δεσπόταις. Δεσπότης γάρ τίς ἐστιν ἄγριος καὶ λυσσώδης, τὸ ἀκόλαστον πάθος, τῷ ἀνδραποδώδει λογισμῷ, οἶόν τισι μάστιξι ταῖς ἡδοναῖς αἰκιζόμενος. Ἀλλος τοιοῦτος δεσπότης ἠ πλεονεξία, μηδεμίαν άνεοιν τῷ δουλεύοντι παρεχόμενος, ἀλλά κᾶν
toi prosēkei einai tous diïontas to hydōr, mēden tēs enantias stratias meta to,anadynai tou hydatos ephelkomenous. Eigar synanathę̄ hautǭ o polemios, menei kai meta to hydōr en tę̄ douleią, synekbalōn eautǭ zōnta ton tyrannon, dn en tǭ bythǭ ou katedyse. Touto de toiouton estin. hōs an tis prosō gymnoteron to ainigma metabalōn saphēniseie, sb dein pantas tous dierchomenous to mystikon hydōr en tǭ baptismati, pasan tēn tēs kakias parembolēn nekran poiein en tǭ hydati o hoion tēn pleonexian, tēn akolaston epithymian, tēn arpaktikēn dianoian, td kata ton typhon kai hyperēphanian pathos, tēn thymōdē hormēn, tēn orgēn, tēn mēnin, tēn baskanian, ton phthonon, tauta panta, kai ta toiauta, epeidē pōs pephyken epesthai tę̄ physei ta pathē, nekraeoiein en tǭ hydati ’ auta te ta ponēra tēs dianoias kinēe mata, kai ta ek toutōn apotelesmata, kathaper en tǭ mystēriǭ tou pascha ; touto gar onoma tǭ hiereiǭ, hou to haima kōlytikon thanatou tǭ chrēsamenǭ ginetai. ’Hōsper toinyn ekei ton arton azymon keleuei epesthiein to pascha (azymos dʼ an eiē o tēs eōlote; ras anepimiktos zymēs), noein te didōsi dia toutōn ho nomos, to mēden tēs kakias leipsanon tǭ ephexēs katamignyein biǭ, allʼ apo idias archēs tēs meta tauta zōēs arxasthai, ton to syneches tēs tōn kairōn akolouthias tę̄ pros td kreitton metabolę̄ diakopsanta; houtō kai entautha bouletai pan Aigyption prosōpon, toutesti, pan hamartias eidos, hōsper tini bythǭ tǭ sōtēriǭ baptismati katapnixantas, monous anadynai, mēden kata ton bion episyromenous allophylon. Touto gar estin o dia tēs historias akouomen, ē phēsin, en tǭ autǭ hydati, thanatǭ kai zōę̄ diakrinesthai ty echthron kaito philon; tou men echthrou phtheiromenou, tou de philou zōogonoumenou, hōs oi ge polloi tōn to mystikdn baptisma prosdexamenōn, agnoią tōn tou nomou parangelmatōn, tēn parelthoō san tēs kakias zymēn, tę̄ zōę̄ tou meta tauta biou katamignyousi, ka) ton straton ton Aigyption, kai meta to perasai to hydōr, zōnta methʼ heautōn dio tōn epitēdeumatōn epagontai. '0 gar diʼ harpagēs ē adikias ploutēsas, hē tina chōron ex epiorkias ktēsamenos, ē dia moicheias gynaiki synoikēsas, ē allo ti tōn apeirēmenōn pro tēs tou baptismatos dōreas para ton bion tolmēsas, oietai tę̄ apolausei tōn kakōs autǭ prosgenomenōn kai meta to loutron parameinas, ēleutherōsthai tēs tōn hamartēmatōn douleias, hōsper ouch horōn eauton tois ponērois hypokekyphota despotais. Despotēs gar tis estin agrios kai lyssōdēs, to akolaston pathos, tǭ andrapodōdei logismǭ, oion tisi mastixi tais hēdonais aikizomenos. Allos toioutos despotēs ē pleonexia, mēdemian aneoin tǭ douleuonti parechomenos, alla kan
those who pass through the water should be: they must draw nothing of the opposing army after them when they come up out of the water. For if the enemy comes up with him, he remains in slavery even after the water, having brought out alive with himself the tyrant he did not drown in the deep. To put the riddle in plainer terms and make it clear: all who pass through the mystical water in baptism must make the whole camp of vice dead in the water — greed, licentious desire, rapacious thinking, the passion of conceit and arrogance, the angry impulse, wrath, rancour, malice, envy. All these and the like, since the passions somehow naturally follow our nature, must be made dead in the water: both the evil movements of the mind themselves and what they produce. So it is in the mystery of the Passover — this is the name of the victim whose blood keeps death away from the one who uses it. There he commands that unleavened bread be eaten with the Passover (unleavened would be what is unmixed with stale leaven), and by this the law gives us to understand that no remnant of vice should be mixed into the life that follows, but that we should begin our later life from a fresh beginning, breaking the continuity of the sequence of time by the change for the better. So here too he wishes that, having drowned every Egyptian person — that is, every form of sin — in saving baptism as in a deep, we should come up alone, dragging nothing foreign along with us into our life. This is what we hear through the history, which says that in the same water enemy and friend were distinguished by death and life: the enemy destroyed, the friend kept alive. Yet many of those who have received the mystical baptism, in ignorance of the commands of the law, mix the past leaven of vice into the life that follows, and even after crossing the water bring the Egyptian army along with them alive in their pursuits. For one who has grown rich by robbery or injustice, or acquired land by perjury, or lives with a woman through adultery, or dared any other forbidden thing in his life before the gift of baptism, thinks that, if he continues even after the washing to enjoy what came to him wickedly, he has been freed from the slavery of sins — as though he did not see himself bowed beneath evil masters. For licentious passion is a savage and raging master, tormenting the slavish reason with pleasures as with whips. Another such master is greed, which gives its slave no rest, but even if
Chapter 365
365PG 44:365a–365c
Ἀλλά πρὸς τὰ ἐφεξῆς τοῦ λόγου προέλθωμεν πάλιν. 'O γὰρ διελθὼν τὸ νοηθὲν ἡμῖν πέλαγος, καὶ ίδὼν ὲν αὐτῷ νεκρὸν τὸν θεωρηθέντα τοῦτον Αἰγύο πτιον, οὐκέτι πρὸς Μωῦσέα μόνον ὁρᾷ τὸν τῆς ἀρετῆς ῥαβδοῦχον, ἀλλά πιστεύει μὲν, κατά τὸ προηγούμενον, τῷ Θεῷ, καθὼς 6 τῆς ἱστορίας λόγος φησι, πείθεται δὲ τῷ θεράποντι αὑτοῦ Μωῦσεῖο ὃ καὶ νῦν βλέπομεν παρά τῶν ἀληθῶς rb ὕδωρ περαιουμένων γινόμενον, οἳ τῷ Θεῷ ἑαυτοὺς ἀναθέντες, καὶ τοῖς θεραπεύουσι διὰ τῆς ἱερωσύνης rb Θεῖον, πείθονται καὶ ὑπείκουσι, καθώς φησιν 6 Ἀπόστολος. Ὁδὸς μετά τοῦτο τὴν θάλασσαν τριῶν ἡμερῶν διαδέχεται, ἐν κατά τινα τόπον στρατοπεδεύσασον, ἄποτον παρά την πρώτην rb εὑρεθὲν ὕδωρ ὑπὸ πικρίας ἐφάνη · -ἀλλά rb ξύλον ἐντεθὲν, προσηνὲς τοῖς διψῶσι rb ποι τὸν ἀπειργάσατο. Συμδαίνει τοῖς γινομένοις ή ἱστορία· τῷ γὰρ καταλελοιπότι τὰς Αἰγυπτίας ἡδονὰς, αἷς ἐδούλευε πρὶν διαβῆναι τὴν θάλασσαν, δύσληπτος καὶ ἀηδὴς ὁ βίος 6 τῶν ἡδονῶν κεχωρισμένος παρά τὴν πρώτην δοκεῖ. Ἀλλʼ εἱ rb ξύλον ἐμβληθείη τῷ ὕδατι, τουτέστιν, είτδ τῆςάναστάσεώς τις παραλά- 6οι μυστήριον, ὃ διά τοῦ ξύλου τὴν ἀρχὴν ἔσχε ( ξύλον δὲ ἀκούσας, τὸν σταυρὸν πάντως ἐνόησας), τότε παντὸς γλυκύσματος, τοῦ τὴν αἴσθησιν διʼ ἡδονῆς γαργαλίζοντος, γλυκύτερός τε καὶ ποτιμώτερος 6 κατʼ ἀρετὴν γίνεται βίος, τῇ ἐλπίδι τῶν μελλόντων ἐφηδυνόμενος. Ἡ δὲ ἐφεξῆς τῆς ὁδοιπορίας καταγωγὴ, φοίνιξι καὶ πηγαῖς ἅβρυνομένη, διαναπαύει τῶν ὁδοιπορούντων τὸν κόπον. Εἰσὶ δέ δυοκαίδεκα μὲν τῶν ὑδάτων αἱ πηγαὶ, καθαροῦ τε καὶ ἡδίστου νάματος · ἐβδομήκοντα δὲ οἱ φοίνικες, εὐμεγέθεις καὶ ὑψίκομοι, τοῦ χρόνου τὰ δένδρα πρὸς ὕψος ἄραντος, Τί οὖν ἐν τούτοις εὑρίσκομεν, διʼ ἀκολούθου προῖούσης τῆςθὶστορίας; ὅτι τὸ τοῦ ξύλου μυστήριον, διʼ οὗ πότιμον τῆς ἀρετῆς rb ὕδωρ τοῖς διψῶσι γίνεται, προσάγει ἡμᾶς ταῖς δυοκαίδεκα πηγαῖς, καὶ τοῖς ἐβδομήκοντα φοίνιξι, τουτέστι, τῇ τοῦ Εὑαγγελίου διδασκαλίᾳ, ἐν ᾖπηγαὶ μέν είσι δυοκαίδεκα οἱ ἀπόστολοι, τοσούτους τοῦ Κυρίου πρὸς τὴν χρείαν ταύτην ἐκλεξαμένου, καὶ πηγάζειν διʼ αὐτῶν τὸν λόγον ποιήσαντος · ὡς καί τινα τῶν προφητῶν προαναφωνῆσαι τὴν ἐκ τῶν ἀποστόλων βρύουσαν χάριν, ἐν οἷς φησιν, ι Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ίσραήλ.›Εόδομήκοντα δʼἂνεὶεν φοίνικες, οί κατά πᾶσαν τὴν οἰκουμένην ἔξω τῶν δώδεκα μαθητῶν ἐπιχειροτονηθέντες ἀπόστολοι, τοσοῦτοι τὸν ἀριθμὸν ὁντες, ὅσους εἷναί φησιν ἡ ἱστορία τοὺς φοίνικας. Ἀλλʼ ἐπισπεύδειν οἶμαι προσήκειν τὴν ὁδοιπορίαν διὰ τοῦ λόγου, διʼ ὀλίγων, ῶν παρεθέμεθα, ῥᾳδίαν τοὶς φιλοπονωτέροις τὴν θεωρίαν ποιήσαντες τῶν λοιπῶν παρεμβολῶν. Ἀρεταὶ δʼ ἂν εῐεν αἱ παρεμβολαίο αἷς 6 τῷ στύλῳ τῆς νεφέλης ἑπόμενος, καθεξῆς προῖὼν ἐνστρατοπεδεύει καὶ ἀναπαύεται. Τάς οὖν ἐν τῷ μέσῳ καταγωγὰς ὑπερβὰς τῷ λόγῳ, τῆς κατά τὴν πέτραν θαυματοποιῒας ἐπιμνησθήσομαι, ἦς ἡ φύσις ἠ ἀντιτυπὴς καὶ στερέμνιος, ποτὸν τοῖς διψῶσιν ἐγένετο, εἰς ὓδατος, μαλακότητα τῆς ἀντιτυπίας ἀναλυ-
Alla pros ta ephexēs tou logou proelthōmen palin. 'O gar dielthōn to noēthen hēmin pelagos, kai idōn en autǭ nekron ton theōrēthenta touton Aigyo ption, ouketi pros Mōysea monon horą ton tēs aretēs rhabdouchon, alla pisteuei men, kata to proēgoumenon, tǭ Theǭ, kathōs 6 tēs historias logos phēsi, peithetai de tǭ theraponti hautou Mōyseio ho kai nyn blepomen para tōn alēthōs rb hydōr peraioumenōn ginomenon, hoi tǭ Theǭ heautous anathentes, kai tois therapeuousi dia tēs hierōsynēs rb Theion, peithontai kai hypeikousi, kathōs phēsin 6 Apostolos. Hodos meta touto tēn thalassan triōn hēmerōn diadechetai, en kata tina topon stratopedeusason, apoton para tēn prōtēn rb heurethen hydōr hypo pikrias ephanē ; -alla rb xylon entethen, prosēnes tois dipsōsi rb poi ton apeirgasato. Symdainei tois ginomenois ē historia; tǭ gar kataleloipoti tas Aigyptias hēdonas, hais edouleue prin diabēnai tēn thalassan, dyslēptos kai aēdēs ho bios 6 tōn hēdonōn kechōrismenos para tēn prōtēn dokei. Allʼ hei rb xylon emblētheiē tǭ hydati, toutestin, eitd tēsanastaseōs tis parala- 6oi mystērion, ho dia tou xylou tēn archēn esche ( xylon de akousas, ton stauron pantōs enoēsas), tote pantos glykysmatos, tou tēn aisthēsin diʼ hēdonēs gargalizontos, glykyteros te kai potimōteros 6 katʼ aretēn ginetai bios, tę̄ elpidi tōn mellontōn ephēdynomenos. Hē de ephexēs tēs hodoiporias katagōgē, phoinixi kai pēgais habrynomenē, dianapauei tōn hodoiporountōn ton kopon. Eisi de dyokaideka men tōn hydatōn hai pēgai, katharou te kai hēdistou namatos ; ebdomēkonta de hoi phoinikes, eumegetheis kai hypsikomoi, tou chronou ta dendra pros hypsos arantos, Ti oun en toutois heuriskomen, diʼ akolouthou proiousēs tēsthistorias? hoti to tou xylou mystērion, diʼ hou potimon tēs aretēs rb hydōr tois dipsōsi ginetai, prosagei hēmas tais dyokaideka pēgais, kai tois ebdomēkonta phoinixi, toutesti, tę̄ tou Heuangeliou didaskalią, en ę̄pēgai men eisi dyokaideka hoi apostoloi, tosoutous tou Kyriou pros tēn chreian tautēn eklexamenou, kai pēgazein diʼ autōn ton logon poiēsantos ; hōs kai tina tōn prophētōn proanaphōnēsai tēn ek tōn apostolōn bryousan charin, en hois phēsin, i En ekklēsiais eulogeite ton Theon Kyrion ek pēgōn Israēl.›Eodomēkonta dʼaneien phoinikes, oi kata pasan tēn oikoumenēn exō tōn dōdeka mathētōn epicheirotonēthentes apostoloi, tosoutoi ton arithmon hontes, hosous heinai phēsin hē historia tous phoinikas. Allʼ epispeudein oimai prosēkein tēn hodoiporian dia tou logou, diʼ oligōn, ōn parethemetha, rhądian tois philoponōterois tēn theōrian poiēsantes tōn loipōn parembolōn. Aretai dʼ an eien hai parembolaio hais 6 tǭ stylǭ tēs nephelēs hepomenos, kathexēs proiōn enstratopedeuei kai anapauetai. Tas oun en tǭ mesǭ katagōgas hyperbas tǭ logǭ, tēs kata tēn petran thaumatopoiïas epimnēsthēsomai, ēs hē physis ē antitypēs kai steremnios, poton tois dipsōsin egeneto, eis hydatos, malakotēta tēs antitypias analy-
… But let us go on again to the next part of our discourse. The one who has crossed the sea as we understood it, and has seen in it this Egyptian of our contemplation lying dead, no longer looks only to Moses, the staff-bearer of virtue; following what went before, he believes in God, as the account of the history says, and obeys his servant Moses. This we see happening now too among those who truly cross the water: having dedicated themselves to God, they also obey and submit to those who serve the Divine through the priesthood, as the Apostle says. After the sea comes a road of three days, and when they camped at a certain place, the water they found appeared at first undrinkable because of its bitterness; but the wood put into it made it pleasant for the thirsty to drink. The history agrees with what happens. For one who has left the Egyptian pleasures he served before crossing the sea, the life separated from pleasures seems at first hard to take and unpleasant. But if the wood is cast into the water — that is, if one receives the mystery of the resurrection, which had its beginning through the wood (hearing “wood,” you will certainly have understood the cross) — then the life of virtue becomes sweeter and more drinkable than every sweetness that tickles the senses with pleasure, sweetened by the hope of things to come. The next stopping place on the journey, rich with palms and springs, refreshes the travellers from their toil. There are twelve springs of water, of a pure and most pleasant stream, and seventy palms, large and with lofty crowns, since time had raised the trees to their height. What, then, do we find in these as the history proceeds in sequence? That the mystery of the wood, through which the water of virtue becomes drinkable for the thirsty, leads us to the twelve springs and the seventy palms, that is, to the teaching of the Gospel. In it the twelve springs are the apostles, since the Lord chose that many for this service and made the word gush out through them; so that one of the prophets foretold the grace welling up from the apostles when he said, “In the assemblies bless God the Lord from the springs of Israel.” The seventy palms would be the apostles appointed throughout the world besides the twelve disciples, as many in number as the history says the palms were. But I think it right to hasten the journey in our discourse, since by the few things we have set out we have made the contemplation of the remaining camps easy for the more diligent. The camps would be virtues, in which whoever follows the pillar of cloud, advancing in order, encamps and rests. Passing over in our discourse the stopping places in between, I will recall the wonder of the rock, whose resistant and solid nature became drink for the thirsty, its resistance being dissolved into the softness of water.
Chapter 367
367PG 44:368a–368d
Ι ΝΥ εδεΝι 368 θείσης. Ἀλλʼ οὐδεὶς πόνος προσαρμόσαι τῇ κατᾶ ἀναγωγὴν θεωρίᾳ τὴν τῆς ἱστορίας ἀκολουθίαν. '0 γὰρ ὲν τῷ ὕδατι καταλιπὼν νεκρὸν τὸν Αίγύπτιον, καὶ τῷ ξύλῳ γλυκανθεὶς, καὶ ταῖς ἀποστολικαίς ὲντρυφήσας πηγαῖς, ὑπό τε τῇ σκιᾷ τῶν φοινίκων ἀναπαυσάμενος, οὗτος, ἤδη καὶ τοῦ Θεοῦ δεκτικὸς γίνεται. Ἥ γὰρ πέτρα. καθώς φησιν ό ’Δπόστολος, ὁ Χριστός ἐστιν, ἄνικμός τις καὶ ἀντιτυπὴς τοῖς ἀπίστοιςʼ εί δέ τις προσάγοι τὴν ῥάβδοντῆς πίστεως, ποτδς τοῖς διψῶσι γινόμενος, καὶ ἐντος τῶν εἰσδεχομένων αὑτὸν είσρέων.ι Ἐγὼ γὰρ, φησι, καὶ ό Πατήρ μου ἐλευσόμεθα, καὶ μονὴν παρʼ αὖτῷ ποιησόμεθα. ιʼΛξιον δὲ μηδὲ τοῦτο παραδραμεῖν ἀθεώρητον, ὅτι μετὰ τδ διαβῆναι τὴν θάλασσαν, καὶ γλυκανθῆναι τοῖς τῆς ἀρετῆς ὁδοιπόροις τὸ ὓδωρ, καὶ μετὰ τὴν ἁδρὰν ὲκείνην διαγωγὴν, τὴν κατὰ τὰς πηγὰς καὶ τοὺς φοίνικας, καὶ μετὰ τὺ πιεῖν ἐκ τῆς πέτρας τότε παντελῶς ἡ τῶν Αἰγυπτίων ἐφοδίων ἐπίλειψις γίνεται. Καὶ οὕτω μηδεμιᾶς αὐτοῖς ὑπολειφθείσης ἀλλοφύλου τροφῆς, ἣν ἐξ Αἰγύπτου ἐπεσιτίσαντο, ἄνωθεν ἐπιρρεῖ ή τροτ φὴ, ποικίλη τις ἅμα καὶ μονοειδὴς οὖσα. Τὸ μὲν γὰρ φαινόμενον μονοειδὲς ἦν, ἠ δὲ ποιότης τὸ ποικίλον εἶχεν, ἑκάστῳ προσφόρως κατὰ τὸ εἶδος τῆς ἐπιθυμίας ἐγγινομένη. Τί οὖν ὲστιν ὃ μανθάνομεν; διʼ ὅσων προσήκει καθαρσίων ἑαυτὸν ἐκκαθᾶραι τινα τῆς Λίγυπτίας τε καὶ ἀλλοφύλου ζωῆς ο ὥστε κενῶσαι τὸν τῆς ψυχῆς αὐτοῦ θύλακον πάσης τῆς κατὰ κακίαν τροφῆς, ἢν σιτοποιοῦσιν οἱ Αἰγύπτιοι· καὶ οὕτως τὴν ἄνωθεν κατιοῦσαν τροφὴν ἐν ἑαυτῷ καθαρᾷ τῇ ψυχῇ δέξασθαι · ἣν οὐ σπορᾶ ἡμῖν τοῖς ἐκ γεωπονίας ἀνέφυσεν, ἀλλʼ ἕτοιμος ἄρτος ἄσπορός τε καὶ ἀνήροτος, ἄνωθεν μὲν κατιὼν, ἐπὶ δὲ γῆς εὑρισκόμενος. Νοεῖς δὲ πάντως τὴν ἀληθῆ ταύτην βρῶσιν διὰ τοῦ κατὰ τὴν ἱστορίαν αἰνίγματος, ὅτι ό ἄρτσς ό ὲκ τοῦ οὐρανοῦ κατασέις, οὐκ ἀσώματόν τι χρῆμά ἐστι. Πῶς γὰρ ἂν σώματι τροφὴ γένοιτο τὸ ἁσώματον; Τὸ δὲ μὴ ἀσώματον, σῶμα παντως ὲστί. Τὸ δὲ σῶμα τούτου τοῦ ἄρτου οὔτε ἄροσις οὔτε σπορὰ ἐγεώργησεν · ἀλλʼ ἡ γῆ οἶα ἐστὶ μείνασα, πλήρης εὑρίσκεται τῆς θείας ταύτης τροφῆς, ἦς oi πεινῶντες μετέχουσι, τὸ κατὰ τὴν Παρθένον μυστήριον διὰ τῆς θαυματοποιῖας Οἷδε γὰρ οὺ μόνον ἄρτος εἶναι, ἀλλὰ καὶ γάλα γίνεσθαι, καὶ κρέας. καὶ λάχανον, καὶ ὅτιπερ ἆνῇ τῶν προσφερομένων κατάλληλόν τε καὶ καταθύμιον· ὡς διδάσκει ό τὴν τοιαύτην τοῖς αὑτοῦ παρατιθεὶς ἡμῖν τράπεζαν, Παῦλος ό θεῖος ἀπόστολος, ό τοῖς τελειοτέροις στερροτέραν τε καὶ κρεώδη βρῶσιν τὸν λόγον ποιῶν, καὶ λάχανον τοῖς ἀσθενεστέροις, καὶ γάλα τοῖς νηπιὰζουσι. Τὰ δʼ ὅσα περὶ τὴν τροφὴν ἐκείνην ἡ ἱστορία διέξεισι θαύματα, δόγματα πρὸς τὸν κατʼ ἀρετὴν βίον ἐστι. Φησὶ γὰρ, ἴσην πᾶσι προκεῖσθαι τὴν τῆς τροφῆς μετουσίαν, οὐδὲν κατὰ διαφορὰν τῆς τῶν συλλεγόντων δυνάμεως, οὔτε πλεῦνα·ζουσαν κατὰ χρείαν, οὔτε ἐλλείπουσαν. Τοῦτο δέ ἐστι, κατά γε τὸν ὲ μὸν λόγον, συ μβουλή,τις τῷ κοινῷ προκειμένη,
I NY edeNi 368 theisēs. Allʼ oudeis ponos prosarmosai tę̄ kata anagōgēn theōrią tēn tēs historias akolouthian. '0 gar en tǭ hydati katalipōn nekron ton Aigyption, kai tǭ xylǭ glykantheis, kai tais apostolikais entryphēsas pēgais, hypo te tę̄ skią tōn phoinikōn anapausamenos, houtos, ēdē kai tou Theou dektikos ginetai. Hē gar petra. kathōs phēsin o ’Dpostolos, ho Christos estin, anikmos tis kai antitypēs tois apistoisʼ ei de tis prosagoi tēn rhabdontēs pisteōs, potds tois dipsōsi ginomenos, kai entos tōn eisdechomenōn hauton eisreōn.i Egō gar, phēsi, kai o Patēr mou eleusometha, kai monēn parʼ autǭ poiēsometha. iʼLxion de mēde touto paradramein atheōrēton, hoti meta td diabēnai tēn thalassan, kai glykanthēnai tois tēs aretēs hodoiporois to hydōr, kai meta tēn hadran ekeinēn diagōgēn, tēn kata tas pēgas kai tous phoinikas, kai meta ty piein ek tēs petras tote pantelōs hē tōn Aigyptiōn ephodiōn epileipsis ginetai. Kai houtō mēdemias autois hypoleiphtheisēs allophylou trophēs, hēn ex Aigyptou epesitisanto, anōthen epirrei ē trot phē, poikilē tis hama kai monoeidēs ousa. To men gar phainomenon monoeides ēn, ē de poiotēs to poikilon eichen, hekastǭ prosphorōs kata to eidos tēs epithymias enginomenē. Ti oun estin ho manthanomen? diʼ hosōn prosēkei katharsiōn heauton ekkatharai tina tēs Ligyptias te kai allophylou zōēs o hōste kenōsai ton tēs psychēs autou thylakon pasēs tēs kata kakian trophēs, ēn sitopoiousin hoi Aigyptioi; kai houtōs tēn anōthen katiousan trophēn en heautǭ katharą tę̄ psychę̄ dexasthai ; hēn ou spora hēmin tois ek geōponias anephysen, allʼ hetoimos artos asporos te kai anērotos, anōthen men katiōn, epi de gēs heuriskomenos. Noeis de pantōs tēn alēthē tautēn brōsin dia tou kata tēn historian ainigmatos, hoti o artss o ek tou ouranou kataseis, ouk asōmaton ti chrēma esti. Pōs gar an sōmati trophē genoito to hasōmaton? To de mē asōmaton, sōma pantōs esti. To de sōma toutou tou artou oute arosis oute spora egeōrgēsen ; allʼ hē gē oia esti meinasa, plērēs heurisketai tēs theias tautēs trophēs, ēs oi peinōntes metechousi, to kata tēn Parthenon mystērion dia tēs thaumatopoiias Hoide gar ou monon artos einai, alla kai gala ginesthai, kai kreas. kai lachanon, kai hotiper anę̄ tōn prospheromenōn katallēlon te kai katathymion; hōs didaskei o tēn toiautēn tois hautou paratitheis hēmin trapezan, Paulos o theios apostolos, o tois teleioterois sterroteran te kai kreōdē brōsin ton logon poiōn, kai lachanon tois asthenesterois, kai gala tois nēpiazousi. Ta dʼ hosa peri tēn trophēn ekeinēn hē historia diexeisi thaumata, dogmata pros ton katʼ aretēn bion esti. Phēsi gar, isēn pasi prokeisthai tēn tēs trophēs metousian, ouden kata diaphoran tēs tōn syllegontōn dynameōs, oute pleuna;zousan kata chreian, oute elleipousan. Touto de esti, kata ge ton e mon logon, sy mboulē,tis tǭ koinǭ prokeimenē,
But it is no labour to fit the sequence of the history to the anagogical contemplation. For whoever has left the Egyptian dead in the water, been sweetened by the wood, delighted in the apostolic springs, and rested under the shade of the palms, now becomes able to receive God himself. For the rock, as the Apostle says, is Christ: dry and resistant to the unbelieving, but if one brings the staff of faith, he becomes drink for the thirsty and flows into those who receive him. “For I,” he says, “and my Father will come and make our dwelling with him.” This too deserves not to be passed over without contemplation: after they crossed the sea, after the water was sweetened for the travellers of virtue, after that pleasant stay by the springs and palms, and after they drank from the rock, then the provisions from Egypt failed completely. And so, with none of the foreign food left that they had brought from Egypt, the food flows down from above, at once varied and uniform. Its appearance was uniform, but its quality had variety, adapting itself to each according to the kind of his desire. What, then, do we learn? By how many purifications one must cleanse oneself of the Egyptian and foreign life, so as to empty the sack of one’s soul of all the food of vice that the Egyptians bake, and so receive within oneself, with a pure soul, the food that comes down from above. No sowing brought it forth for us through farming; it is ready bread, unsown and unploughed, coming down from above and found upon the earth. You will surely understand the true food through the riddle of the history: the bread that came down from heaven is not something bodiless. How could what is bodiless become food for a body? And what is not bodiless is certainly a body. The body of this bread neither ploughing nor sowing produced; but the earth, remaining as it was, is found full of this divine food, in which the hungry share — the mystery of the Virgin … through the wonder. For it knows how not only to be bread but also to become milk, and meat, and vegetables, and whatever is suitable and pleasing to those who take it. So teaches the one who sets such a table before us, Paul the divine Apostle, who makes the word solid, meaty food for the more perfect, vegetables for the weaker, and milk for infants. The wonders the history relates about that food are teachings for the life of virtue. It says that the share of food was set equally before all, with no difference according to the strength of the gatherers, neither exceeding need nor falling short. This is, in my view at least, a counsel set before everyone:
Chapter 369
369PG 44:369a–369d
μὴ παριέναι τοὺς ὅρους τῆς χρείας, τοὺς τὰς ἀφορμὰς τοῦ ζῇν ἐκ τῶν ὑλικῶν τούτων ποριζομένους, ἀλλ εὖ εἰδέναι, ὄτι ἓν μέτρον τῇ φύσει τῆς ἐδωδῆς ἐπὶ πάντων ἐστὶν ἡ πρὸς ἡμέραν ἀπόλαυσις · ὲνῇ κᾶν πολλαπλάσια παρασκευασθῇ τῆς χρείας,ή γαστὴρ τὰ ἴδια μέτρα διαβῆναι φύσιν οὐκ ἔχει, οὐδὲ τῇ ἀπληστία τῆς παρασκευῆς συνεκτέίνεται. Ἀλλὰ, καθώς φησιν ἡ ἱστορία. οὔτε 6 τὸ πολὺ λαβὼν, ἐπλεόνασε · ποῦ γὰρ ἀπόθηται 1:6 πλέον, οὐκ ἔχειʼ οὔτε 6 τὸ ὀλίγον, ἠλαττόνησε · πρὸς γάρ τὸ εὑρεθὲν συσταλεῖσα ἡ χρεία συνεμετρήθη. T6 δὲ τοῖς τὸ περιττὸν ταμιεύουσιν, είς σκωλήκιον γένεσιν μεταποιεῖσθαι τὴν ἀπληστίαν, βοᾷ τρόπον τινά τοῖς πλεονέκταις διὰ τούτων 6 λόγος, ὅτι πᾶν τὸ ἔξω τῆς χρείας, ὑπὸ τῆς πλεονεκτικῆς ταύτης ἐπιθυμίας περιεχόμενον, ὲν τῇ ἑξῆς ἡμέρα, τουτέστιν, έν τῷ προτδοκωμένῳ βίῳ, ό σκώληξτῷ ταμιεύσαντι γίνεται. Νοεῖ δὲ πάντως 6 ἀκούων διὰ τοῦ σκώληκος τούτου τὸν ἀτελεύτητον σκώληκα, τὸν διὰ τῆς πλεονεξίας ζίοιογονούμενον. T6 δὲ ἐν μόνῳ τῷ σαββάτῳ διαρκεῖν τὶ ἀπόθετον, μηδεμίαν διαφθοράν ὑπομένον,τοιαύτην τινὰ συμβουλὴν περιέχει ὅτι τοι τότε χρηστέον ἐστὶ τῇ πλεοεκτικῇ προαιρέσει, ὲν οἷς τδ συναγόμενον διαφθορὰν οὐ προσίεται · τότε χρήσιμον ἡμῖν γενόμενον, ὅταν παρελθόντες τὴν τοῦ βίου τούτου παρασκευὴν, ὲν τῇ μετὰ θάνατον ἀπραξία γενώμεθα. Ἦ γὰρ πρὸ τοῦ σαββάτου ἡμέρα, παρασκευὴ πρὸς τδ σάββατον καὶ ἔστι καὶ ὀνομάζεται. Αὕτη δʼ εἴη 6 βίος οὗτος, ὲν ᾧ τά τῆς ἐρχομένης ζωῆς ἑαυτοῖς εὐτρεπίζομεν ο ἐ,νῇ ἔργον οὐδὲν τῶν νῦν ἡμῖν συγκεχωρημένων ἐπιτελεῖται. οὐ γεωργία, οὐκ ἐμπορία, οὐ στρατεία, οὐκ ἄλλο τι τῶν ὦδε σπουδαζομένων οὐδέ τι· ἀλλʼ ὲν ἀπραξίᾳ πάσῃ τῶν τοιούτων ἔργων διάγοντες, τῶν νῦν ἡμῖν παρά τὸν βίον καταβεβλημένων σπερμάτων τοὺς καρποὺς νομιζόμεθα ο ἀφθάρτους μὲν, εἴπερ ἀγαθά εἴη τοῦ βίου τά σπέρματα · φθαρτικους δὲ καὶ ὀλεθρίους, εἰ τοιαῦτα ἡμῖν τὰ γεώργια τῆς ζωῆς ταύτης ἐκφύσειεν. Ὀ γὰρ σπείρων είς τὸ πνεῦμα, φησὶν, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον ὁ δὲ σπείρων εἰς τὴν σάρκα, ὲκ τῆς σαρκὸς Θερίσει φθοράν. Ἀλλʼ ἠʼπρὸς τὸ κρεῖττον έτοιμασία μόνη κυρίως παρασκευὴ ὀνομάζεται ο καὶ κυροῦται δή ποθεν τῷ νόμῳ, ἦς τὸ ἀπόθετον, ἀφθαρσία ἐστί. T6 δὲ ἐκ τοῦ ἐναντίου νοούμενον, οὐ παρασκευὴν, ἀλλʼ ἔκπτωσιν παρασκευῆς ὀνομάσειε. Διὸ ο μόνην τὴν πρὸς τὸ κρεῖττον κατορθουμένην παρασκευὴν νομοθετεῖ τοῖς ἀνθρώποις ἡ ἱστορία, τὸ ὲναντίον διὰ τῆς παραλείψεως νοεῖν τοῖς συνετοῖς καταλείπουσα. Καθάπερ δὲ ὲν τοῖς στρατιωτικοῖς καταλόγοις, πρότερον πορίζει τὸ σιτηρέσιον ὁ τῆς στρατείας ἡγούμενος, εἷθʼ οὕτω δίδωσι τοῦ πολέμου τὸ σύνθημα ο τὸν αὑτὸν τρόπονʼ καὶ oi τῆς ἀρετῆς στρατιῶται τὸ μυστικὸν δεξάμενοι σιτηρέσιον, οὕτω κατά τῶν ἀλλοφύλων κινοῦσι τὸν πόλεμον, ’ῐησοῦ“ τοῦ Μωῢσέως διαδόχου καθηγουμένου τῆς μάχης. Ὁρᾷς διʼ οἵας πρόεισιν ἀκολουθίας 6 λόγοςς Ἕως ἀσθενέστερός ἐστιν 5 ἄνθρωπος τῇ πονηρᾷ τυραννίδι κεκακωμένος, διʼ ἑαυτοῦ, τὸν ἐχθρὸν οὐκ ἀμύνεταιʼ οὐδὲ γὰρ δύναται. Ἀλλʼ ἕτερός ἐστιν ό τῶν ἀσθενούντων ὑπερμαχῶν, 6
mē parienai tous horous tēs chreias, tous tas aphormas tou zę̄n ek tōn hylikōn toutōn porizomenous, all eu eidenai, oti hen metron tę̄ physei tēs edōdēs epi pantōn estin hē pros hēmeran apolausis ; enę̄ kan pollaplasia paraskeuasthę̄ tēs chreias,ē gastēr ta idia metra diabēnai physin ouk echei, oude tę̄ aplēstia tēs paraskeuēs synekteinetai. Alla, kathōs phēsin hē historia. oute 6 to poly labōn, epleonase ; pou gar apothētai 1:6 pleon, ouk echeiʼ oute 6 to oligon, ēlattonēse ; pros gar to heurethen systaleisa hē chreia synemetrēthē. T6 de tois to peritton tamieuousin, eis skōlēkion genesin metapoieisthai tēn aplēstian, boą tropon tina tois pleonektais dia toutōn 6 logos, hoti pan to exō tēs chreias, hypo tēs pleonektikēs tautēs epithymias periechomenon, en tę̄ hexēs hēmera, toutestin, en tǭ protdokōmenǭ biǭ, o skōlēxtǭ tamieusanti ginetai. Noei de pantōs 6 akouōn dia tou skōlēkos toutou ton ateleutēton skōlēka, ton dia tēs pleonexias zioiogonoumenon. T6 de en monǭ tǭ sabbatǭ diarkein ti apotheton, mēdemian diaphthoran hypomenon,toiautēn tina symboulēn periechei hoti toi tote chrēsteon esti tę̄ pleoektikę̄ proairesei, en hois td synagomenon diaphthoran ou prosietai ; tote chrēsimon hēmin genomenon, hotan parelthontes tēn tou biou toutou paraskeuēn, en tę̄ meta thanaton apraxia genōmetha. Ē gar pro tou sabbatou hēmera, paraskeuē pros td sabbaton kai esti kai onomazetai. Hautē dʼ eiē 6 bios houtos, en hǭ ta tēs erchomenēs zōēs heautois eutrepizomen o e,nę̄ ergon ouden tōn nyn hēmin synkechōrēmenōn epiteleitai. ou geōrgia, ouk emporia, ou strateia, ouk allo ti tōn ōde spoudazomenōn oude ti; allʼ en apraxią pasę̄ tōn toioutōn ergōn diagontes, tōn nyn hēmin para ton bion katabeblēmenōn spermatōn tous karpous nomizometha o aphthartous men, eiper agatha eiē tou biou ta spermata ; phthartikous de kai olethrious, ei toiauta hēmin ta geōrgia tēs zōēs tautēs ekphyseien. O gar speirōn eis to pneuma, phēsin, ek tou pneumatos therisei zōēn aiōnion ho de speirōn eis tēn sarka, ek tēs sarkos Therisei phthoran. Allʼ ēʼpros to kreitton etoimasia monē kyriōs paraskeuē onomazetai o kai kyroutai dē pothen tǭ nomǭ, ēs to apotheton, aphtharsia esti. T6 de ek tou enantiou nooumenon, ou paraskeuēn, allʼ ekptōsin paraskeuēs onomaseie. Dio o monēn tēn pros to kreitton katorthoumenēn paraskeuēn nomothetei tois anthrōpois hē historia, to enantion dia tēs paraleipseōs noein tois synetois kataleipousa. Kathaper de en tois stratiōtikois katalogois, proteron porizei to sitēresion ho tēs strateias hēgoumenos, heithʼ houtō didōsi tou polemou to synthēma o ton hauton troponʼ kai oi tēs aretēs stratiōtai to mystikon dexamenoi sitēresion, houtō kata tōn allophylōn kinousi ton polemon, ’iēsou“ tou Mōÿseōs diadochou kathēgoumenou tēs machēs. Horąs diʼ hoias proeisin akolouthias 6 logoss Heōs asthenesteros estin 5 anthrōpos tę̄ ponērą tyrannidi kekakōmenos, diʼ heautou, ton echthron ouk amynetaiʼ oude gar dynatai. Allʼ heteros estin o tōn asthenountōn hypermachōn, 6
those who procure the means of life from these material things should not go beyond the limits of need, but should know well that one measure of eating holds by nature for all: enjoyment for the day. Even if many times what is needed is prepared, the belly has no nature to go beyond its own measures, nor is it stretched along with the greed of the provision. But, as the history says, the one who took much did not have more — for he has nowhere to store the surplus — and the one who took little did not have less, for need, contracted to what was found, was measured to it. That for those who stored the surplus their greed was changed into a brood of worms is the Word crying out in a way to the greedy through these things: everything beyond need that is held fast by this greedy desire becomes a worm for the one who stored it on the next day, that is, in the life that is expected. The hearer will surely understand by this worm the undying worm that is brought to life by greed. That on the Sabbath alone what was stored lasted, suffering no corruption, contains a counsel of this kind: we should use our acquisitive choice at the time, and on the things, in which what is gathered admits no corruption; it becomes useful to us when, having passed through the preparation of this life, we come into the rest after death. For the day before the Sabbath both is, and is called, the preparation for the Sabbath. This would be the present life, in which we make ready for ourselves the things of the life to come. In that life none of the works now allowed us is carried on — no farming, no trading, no military service, nor any other of the pursuits of this world; spending our time in complete rest from such works, we receive the fruits of the seeds now sown in our life: incorruptible, if the seeds of our life were good, but corrupting and destructive, if the farming of this life brought forth such things. For “whoever sows to the Spirit,” he says, “will from the Spirit reap eternal life; but whoever sows to the flesh will from the flesh reap corruption.” Only preparation for what is better is properly called preparation, and it is somehow confirmed by the law, since what it stores up is incorruption; what is understood as its opposite one would call not preparation but failure of preparation. Therefore the history lays down for human beings only the preparation that is accomplished toward the better, leaving the opposite to be understood by the intelligent from the omission. As in military enlistment the commander first provides rations and then gives the signal for war, in the same way the soldiers of virtue, having received the mystical ration, then make war on the foreigners, with Joshua, Moses’ successor, leading the battle. Do you see in what order the account advances? While a person is still weaker, oppressed by the evil tyranny, he does not ward off the enemy by himself, for he cannot. Another fights for the weak,
Chapter 371
371PG 44:372a–372d
ταῖς ἐπαλλήλοις πληγαῖς τὸν πολέμιον τύπτων. Ἐπάν δὲ τῆς τῶν κρατούντων δουλείας ἐλευθερωθῇ, καὶ καταγλυκανθῇ τῷ ξύλῳ, καὶ ὲν τῇ φοινίκων καταγωγῇ τὸν κόπον ἀναπαύσῃ, καὶ τὸ τῆς πέτρας γνῷ μυστήριον, καὶ τῆς οὐρανίου μετάσχῃ τροφῆς ο τότε οὐκέτι διʼ ἐτέρας χειρὸς ἀμύνεται τὸν πολέμιον · ἀλλʼ ὡς ἐκβὰς ήδη τὴν τοῦ παιδὸς ἠλικίαν, καὶ καταλαβὼν τὴν ἀκμὴν τῆς νεότητος, αὐτὸς διʼ ἐαυτοῦ τοῖς ἐνανο τίοις συμπλέκεται, στρατηγῷ χρώμενος, ούκέτι Μωῦσεϊ τῷ θεράποντι τοῦ Θεοῦ, ἀλλʼ αύτῷ τῷ Θεῷ, οὗ Μωῦσῆς θεράπων ἐγένετο. Ὀ γάρ ἐξ ἀρχῆς δοθεὶς ἐν τύπῳ καὶ σκιᾷ τῶν μελλόντων νόμος, ἐν τοῖς ἀληθινοῖς ἀγῶσιν ἀπόμαχος μένει, στρατηγεῖ δὲ ό πληρωτὴς τοί νόμου, καὶ Μωῦσέως διάδοχος, 6 διά τῆς ὁμωνυμίας τού τότε στρατηγοῦντος προκηρυσσόμενος. '0 δὲ λαὸς, εί μὲν ἐπηρμένας βλέποι τοῦ νομοθέτου τὰς χεῖρας, ύπέρτερος τοῦ ἐχθροῦ κατά τὴν παράταξιν γίνεται. Ei δὲ καθειμένας, ἐνδίδωσι. Σηιαίνειδὲ τὸ μὲν ἐν ὕψει τάς χεῖρας ὲπαίρειντὸν Μωδτέα, τὴν διὰ τῶν ὑψηλοτάτων νοημάτων θεωρίαν τοῦ νόμου τὸ δὲ εἰς τὴν γῆν ὲπικλίνειν, τὴν ταπεινήν τε καὶ χαμαίζηλον κατὰ τὸ γράμμα τοῦ νόμου ἐξήγησίν τε καὶ παρατήρησιν. ’Υπερείδει δὲ βαρυνθείσας τοῦ Μωῦσέως τάς χεῖρας ό ἱερεὺς συνεργῷ χρώμενος τῷ ᾠκειωμένῳ κατά τὸ γένος. οὐδὲ τοῦτο τῆς τῶν θεωρηθέντων ἀκολουθίας ἐστὶν ἐκτός. Ἦ γάρ ἀληθὴς ίερωσύνη διὰ τοῦ συνημμένου αὑτῇ λόγου θείου τὰς ἐν βαρύτητι τῆς Ἰουδαϊκῆς διανοίας είς γῆν ἐρριμμένας ἐνεργείας τοῦ νόμου πάλιν ἀνάγει εἱςτὸ ὕψος, καὶ πίπτοντα τὸν νόμον είς ἔδαφος ὑπερείδει τῷ λίθῳ, ὥστε αὑτὸν ἀνεστῶτα τῷ σχήματι τῆς τῶν χειρῶν ἐκτάσεως, τὸν ἐαυτοῦ σκοπὸν ὑποδεικνύειν τοῖς βλέπουσιν. Ἀληθῶς γὰρ τοῖς καθορᾷν δυναμένοις ἐν τῷ νόμῳ μάλιστα τὸ κατά τὸν σταυρὸν θεωρεῖται μυστήριον. Διό φησί που τὸ Εύαγγέλιον, ὅτι ἐκ τοῦ νόμου τὸ ίῶτα καὶ κεραία ού παρέρχεταιο σημαῖνον διά τῶν εἰρημένων τήν τε ἐκ πλαγίου γραμμὴν καὶ τὴν κάθετον, διʼ ὧν τὸ σχῆμα τοῦ σταυροῦ καταγράφεται. ς Ὅπερ καὶ ἐν τῷ Μωῦσεῖ τότε βλεπόμενον, ὃς ἀντὶ τοῦ νόμου νοεῖται, τροπαίου καὶ νίκης αίτιον τοῖς ὁρῶσι καθ ίσταται. Πάλιν ἡμῖν, διʼ ἀκολούθου τινὸς ἀναβάσεως, πρὸς τὰ ὑψηλότερα τῆς ἀρετῆς ό λόγος γειραγωγεί διάῗ νοιαν. '0 γάρ καί διὰ τῆς τροφῆς δυναμωθεὶς, καὶ τῇ πρὸς τοὺς ἐναντίους συμπλοκῇ τὴν δύναμιν δείξας, καὶ κινητὴς τῶν ἀντιτεταγμένων γενόμενος, τότε προσάγεται τῇ ἀπορρήτῳ ἐκείνῃ θεογνωσία· διδάσκοντος ἡμᾶς διά τούτων τοῦ λόγου, οἷα καὶ ὅσα προσήκει προκατορθῶσαι κατά τὸν βίον,ἴνα τολμήσῃ ι ποτὲ τῇ διανοίᾳ προσβῆναι τῷ τῆς θεογνωσίας ὄρει, καὶ ὑποδέξασθαι τὴν τῶν σαλπίγγων φωνὴν, καὶ εἰσεβείν εἰς τὸν γνόφον, οὖ ἔστιν ὁ Θεὸς, καὶ ἐγγράψαι ταῖς πλαξὶ τὰ θεῖα χαράγματα, κᾶν συν,τριβὦσιν αὗται διὰ πλημμελείας τινὸς, πάλιν τὰς χειροτμήτους ὑποθεῖναι τῷ Θεῷ πλάκας, καὶ ἀναχαράξαι τῷ θείῳ δακτύλῳ τὰ ἐν ταῖς πρώταις ἀρχειωθέντα γράμματα. Βέλτιον δʼ ἂν εἴη διʼ ἀκολούθου, κατά τὴν τῆς ioco-
tais epallēlois plēgais ton polemion typtōn. Epan de tēs tōn kratountōn douleias eleutherōthę̄, kai kataglykanthę̄ tǭ xylǭ, kai en tę̄ phoinikōn katagōgę̄ ton kopon anapausę̄, kai to tēs petras gnǭ mystērion, kai tēs ouraniou metaschę̄ trophēs o tote ouketi diʼ eteras cheiros amynetai ton polemion ; allʼ hōs ekbas ēdē tēn tou paidos ēlikian, kai katalabōn tēn akmēn tēs neotētos, autos diʼ eautou tois enano tiois sympleketai, stratēgǭ chrōmenos, ouketi Mōyseï tǭ theraponti tou Theou, allʼ autǭ tǭ Theǭ, hou Mōysēs therapōn egeneto. O gar ex archēs dotheis en typǭ kai skią tōn mellontōn nomos, en tois alēthinois agōsin apomachos menei, stratēgei de o plērōtēs toi nomou, kai Mōyseōs diadochos, 6 dia tēs homōnymias tou tote stratēgountos prokēryssomenos. '0 de laos, ei men epērmenas blepoi tou nomothetou tas cheiras, yperteros tou echthrou kata tēn parataxin ginetai. Ei de katheimenas, endidōsi. Sēiaineide to men en hypsei tas cheiras epaireinton Mōdtea, tēn dia tōn hypsēlotatōn noēmatōn theōrian tou nomou to de eis tēn gēn epiklinein, tēn tapeinēn te kai chamaizēlon kata to gramma tou nomou exēgēsin te kai paratērēsin. ’Ypereidei de baryntheisas tou Mōyseōs tas cheiras o hiereus synergǭ chrōmenos tǭ ǭkeiōmenǭ kata to genos. oude touto tēs tōn theōrēthentōn akolouthias estin ektos. Ē gar alēthēs ierōsynē dia tou synēmmenou hautę̄ logou theiou tas en barytēti tēs Ioudaïkēs dianoias eis gēn errimmenas energeias tou nomou palin anagei heisto hypsos, kai piptonta ton nomon eis edaphos hypereidei tǭ lithǭ, hōste hauton anestōta tǭ schēmati tēs tōn cheirōn ektaseōs, ton eautou skopon hypodeiknyein tois blepousin. Alēthōs gar tois kathorąn dynamenois en tǭ nomǭ malista to kata ton stauron theōreitai mystērion. Dio phēsi pou to Euangelion, hoti ek tou nomou to iōta kai keraia ou parerchetaio sēmainon dia tōn eirēmenōn tēn te ek plagiou grammēn kai tēn katheton, diʼ hōn to schēma tou staurou katagraphetai. s Hoper kai en tǭ Mōysei tote blepomenon, hos anti tou nomou noeitai, tropaiou kai nikēs aition tois horōsi kath istatai. Palin hēmin, diʼ akolouthou tinos anabaseōs, pros ta hypsēlotera tēs aretēs o logos geiragōgei diaï noian. '0 gar kai dia tēs trophēs dynamōtheis, kai tę̄ pros tous enantious symplokę̄ tēn dynamin deixas, kai kinētēs tōn antitetagmenōn genomenos, tote prosagetai tę̄ aporrētǭ ekeinę̄ theognōsia; didaskontos hēmas dia toutōn tou logou, hoia kai hosa prosēkei prokatorthōsai kata ton bion,ina tolmēsę̄ i pote tę̄ dianoią prosbēnai tǭ tēs theognōsias orei, kai hypodexasthai tēn tōn salpingōn phōnēn, kai eisebein eis ton gnophon, ou estin ho Theos, kai engrapsai tais plaxi ta theia charagmata, kan syn,tribōsin hautai dia plēmmeleias tinos, palin tas cheirotmētous hypotheinai tǭ Theǭ plakas, kai anacharaxai tǭ theiǭ daktylǭ ta en tais prōtais archeiōthenta grammata. Beltion dʼ an eiē diʼ akolouthou, kata tēn tēs ioco-
striking the enemy with blow after blow. But when he has been freed from slavery to his masters, sweetened by the wood, rested from his toil at the camp of palms, come to know the mystery of the rock, and shared in the heavenly food, then he no longer wards off the enemy by another’s hand. As one who has passed the age of a child and reached the prime of youth, he grapples with his opponents himself, using as his general no longer Moses the servant of God, but God himself, whose servant Moses was. For the law given in the beginning as a type and shadow of things to come stays out of the fighting in the true contests; the general is the one who fulfils the law and succeeds Moses, proclaimed beforehand by bearing the same name as the man who led the army then. The people, if they see the lawgiver’s hands raised, become superior to the enemy in the battle; if they see them lowered, they give way. Moses raising his hands on high signifies the contemplation of the law through the loftiest meanings; bending them to the earth signifies the low and earthbound interpretation and observance of the law according to the letter. The priest props up Moses’ heavy hands, with the one who is his kin by family as his fellow-worker. This too is not outside the sequence of what we have contemplated. For the true priesthood, by the divine word joined with it, raises again on high the workings of the law that had been flung to the ground by the heaviness of Jewish understanding, and props up with the stone the law that is falling to the ground, so that, standing upright in the shape of outstretched hands, it shows its own aim to those who look on. For truly, to those who are able to see, the mystery of the cross is seen in the law above all. Therefore the Gospel says somewhere that the iota and the stroke of the law do not pass away, signifying by these the horizontal and the vertical line by which the shape of the cross is drawn. This, seen then in Moses, who stands for the law, becomes the cause of trophy and victory for those who see it. Again, by an orderly ascent, the Word leads our mind by the hand to the loftier things of virtue. For whoever has been strengthened by the food, has shown his strength in grappling with opponents, and has become the victor over his adversaries, is then brought to that ineffable knowledge of God. By this the Word teaches us what kind of things, and how many, must first be achieved in life, so that one may at some time dare in thought to approach the mountain of the knowledge of God, receive the sound of the trumpets, enter into the darkness where God is, inscribe the divine characters on the tablets, and, if these are broken through some fault, again offer God tablets hewn by hand and have the letters stored in the first ones engraved again by the divine finger. But it would be better to fit the meaning to the anagogical sense in sequence, following the order of the history.
Chapter 373
373PG 44:373a–373d
3Ἱὸ ρίας τάξιν τῇ άναγωγικῇ προσαρμόσαι τὸ νόημα. Ἐπειδὰν γαρ ὁ πρὸς τὸν Μωῦσέα κα) τὴν νεφέλην βλέπων, διʼ ὧν ἀμφοτέρων γίνεται τοῖς κατʼ ἀρετὴν προϊοῦσιν ἡ ὁδηγία· εἴη δʼ ἂν ὲν τῷ μέρει τούτῳ Μωῢσῆς μὲν, τὰ νομικὰ παραγγέλματα, νεφέλη δὲ προκαθηγουμένη τοῦ νόμου · ὃς διανοίᾳ. κεκαθαρμένη ἐν τῇ διαβάσει τοῦ ὓδατος, νεκρὼσας τε καὶ ἀποκρίνας ἑαυτοῦ τὸ ἀλλόφυλον, γεύσεταί τε τῆς μερῥᾶς, τουτέστι, τοῦ κεχωρισμένον τῶν ἡδονῶν βίου, ὂ πικρόν τε καὶ ἀηδὲς παρὰ τὴν πρώτην τοῖς γευσαμένοις φαινόμενον, γλυκεῖαν παρέχει τοῖς τὸ ξύλον παραδεξαμένοις τὴν αίσθησιν ο εἶτα τοῖς κάλλεσι τῶν φοινίκων τῶν εὑαγγελικῶν κα) τῶν πηγῶν ἐντρυφήσας, καὶ τοῦ ζῶντος ὓδατος, ὅπερ ἐστὶν ἡ πέτρα, πλήρης γενόμενος, τόν τε οὐράνιον άρτον ἐν ἑαυτῷ I‘ λαβὼν, καὶ κατὰ τῶν ἀλλοφύλων ἀνδρισάμενος, ᾧ τῆς νίκης αίτία, ἡ ἕκτασις τῶν χειρῶν τοῦ νομοθέτου γίνεται, ἡ τὸ μυστήριον τοῦ σταυροῦ προδεικνύουσα τότε προσάγεται τῇ τῆς ὑπερκειμένης φύσεως θεωρίᾳ. Ὀδὸς δὲ αὑτῷ πρὸς τὴν τοιαύτην γνῶσιν, καθαρότης γίνεται, οὑ τοῦ σώματος μόνον, περιρραντηρίοις τισὶν ἀφαγνισθέντος, ἀλλὰ καὶ τῶν ἐνδυμάτων πάσης κηλῖδος ἀποκλυσθέντων τῷ ὕδατι. Τοῦτο δέ ἐστι τὸ διὰ πάντων καθαρεῦσαι δεῖν τὸν μέλλοντα προσβαίνειν τῇ τῶν ὄντων θεωρία, ὼς καὶ ψυχῇ καὶ σώματι καθαρὸν εἶναι καὶ ἀκηλίδωτον,τὸν ὲν ἑκατέρῳ ῥύπον καταλλήλως ἀπκλυσάμενον ’ ὡς ἂν καθαροὶ καὶ τῷ τὸ κρυπτὸν ὁρῶντι φανείημεν, καὶὴ κατὰ τὸ φαινόμενον εὐσχημοσύνη τῇ ἔνδοθεν τῆς ψυχῆς διαθέσει συμβαίνοι. Διὰ τοῦτο πρὸ τῆς ἐπὶ τὸ ὄρος ἀνόδου, τῷ θείῳ προστάγματιτά ἱμάτια πλύνεται, τῆς εὐσχήμονος τοῦ βίου περιβολῆς παραδηλουμένης ἡμῖν τῷ τῶν ἱματίων αἰνίγματι. Οὑ γάρ ἄν τις εἴποι, τὸν αίσθητὸν τοῦτον ῥύπον τῶν ἱματίων, ἐμπόδιον τῆς ἀνόδου τοῖς πρὸς τὸν Θεὸν ἀνιοῦσι γίνεσθαι ἀλλʼ οἶμαι καλῶς τὸ ἱμάτιον τὴν τῶν κατά τὸν βίον τοῦτον ἐπιτηδευμάτων περιβολὴν ὀνομάζεσθαι. Τούτου δὲ κατορθωθέντος, καὶ τῆς τῶν ἀλόγων ἀγέλης ποῤρωτάτω τοῦ ὅρους ἀπελαθείσης, οὑτω προσβαίνει τῇ ἀναβάσει τῶν ὑψηλῶν νοημάτων. Τὸ δὲ μηδὲν τῶν ἀλόγων συγχωρῆσαι ἐπὶ τοῦ ὅρους φαίνεσθαι, σημαίνει, κατά τὴν ἡμετέραν ὑπόληψιν, τὸ ὑπερ· βῆναι τὴν ἐξ αἰσθήσεως γενομένην γνῶσιν ὲν τῇ τῶν νοητῶν θεωρίᾳʼ ἴδιον γὰρ τῆς τῶν ἀλόγων φύσεως, τὸ κατʼ αἴσθησιν μόνην δίχα διανοίας οίκονομεῖσθαι. Ἐκείνων καθηγεῖται ἡ ὅρασις, καὶ ἡ ἀκοὴ πολλάκις πρός τι τὴν ὁρμὴν παρεκίνησε. Καὶ τά ἄλλα πάντα, διʼ ὧν ἐνεργὸς ἠ αἴσθησις γίνε- · ται, πολλὴν ὲν τοῖς ἀλόγοις ἔχει τὴν χώραν. Ἠ δὲ τοῦ θεοῦ θεωρία, οὔτε κατὰ τὸ φαινόμενον, οὔτε κατᾶ Ὄρος γάρ ἐστιν ἄναντες ὼς ἀληθῶς καὶ δυσπρόσιτοι
3Hio rias taxin tę̄ anagōgikę̄ prosarmosai to noēma. Epeidan gar ho pros ton Mōysea ka) tēn nephelēn blepōn, diʼ hōn amphoterōn ginetai tois katʼ aretēn proïousin hē hodēgia; eiē dʼ an en tǭ merei toutǭ Mōÿsēs men, ta nomika parangelmata, nephelē de prokathēgoumenē tou nomou ; hos dianoią. kekatharmenē en tę̄ diabasei tou hydatos, nekrōsas te kai apokrinas heautou to allophylon, geusetai te tēs merrhas, toutesti, tou kechōrismenon tōn hēdonōn biou, o pikron te kai aēdes para tēn prōtēn tois geusamenois phainomenon, glykeian parechei tois to xylon paradexamenois tēn aisthēsin o eita tois kallesi tōn phoinikōn tōn heuangelikōn ka) tōn pēgōn entryphēsas, kai tou zōntos hydatos, hoper estin hē petra, plērēs genomenos, ton te ouranion arton en heautǭ I‘ labōn, kai kata tōn allophylōn andrisamenos, hǭ tēs nikēs aitia, hē hektasis tōn cheirōn tou nomothetou ginetai, hē to mystērion tou staurou prodeiknyousa tote prosagetai tę̄ tēs hyperkeimenēs physeōs theōrią. Odos de hautǭ pros tēn toiautēn gnōsin, katharotēs ginetai, hou tou sōmatos monon, perirrantēriois tisin aphagnisthentos, alla kai tōn endymatōn pasēs kēlidos apoklysthentōn tǭ hydati. Touto de esti to dia pantōn kathareusai dein ton mellonta prosbainein tę̄ tōn ontōn theōria, ōs kai psychę̄ kai sōmati katharon einai kai akēlidōton,ton en hekaterǭ rhypon katallēlōs apklysamenon ’ hōs an katharoi kai tǭ to krypton horōnti phaneiēmen, kaiē kata to phainomenon euschēmosynē tę̄ endothen tēs psychēs diathesei symbainoi. Dia touto pro tēs epi to oros anodou, tǭ theiǭ prostagmatita himatia plynetai, tēs euschēmonos tou biou peribolēs paradēloumenēs hēmin tǭ tōn himatiōn ainigmati. Hou gar an tis eipoi, ton aisthēton touton rhypon tōn himatiōn, empodion tēs anodou tois pros ton Theon aniousi ginesthai allʼ oimai kalōs to himation tēn tōn kata ton bion touton epitēdeumatōn peribolēn onomazesthai. Toutou de katorthōthentos, kai tēs tōn alogōn agelēs porrōtatō tou horous apelatheisēs, houtō prosbainei tę̄ anabasei tōn hypsēlōn noēmatōn. To de mēden tōn alogōn synchōrēsai epi tou horous phainesthai, sēmainei, kata tēn hēmeteran hypolēpsin, to hyper; bēnai tēn ex aisthēseōs genomenēn gnōsin en tę̄ tōn noētōn theōriąʼ idion gar tēs tōn alogōn physeōs, to katʼ aisthēsin monēn dicha dianoias oikonomeisthai. Ekeinōn kathēgeitai hē horasis, kai hē akoē pollakis pros ti tēn hormēn parekinēse. Kai ta alla panta, diʼ hōn energos ē aisthēsis gine- ; tai, pollēn en tois alogois echei tēn chōran. Ē de tou theou theōria, oute kata to phainomenon, oute kata Oros gar estin anantes ōs alēthōs kai dysprositoi
For one who looks to Moses and to the cloud — through both of whom guidance comes to those who advance in virtue: in this part Moses would be the commands of the law, and the cloud the guidance that goes before the law — he, with his mind cleansed in the crossing of the water, having put to death and separated from himself what is foreign, tastes Marah, that is, the life separated from pleasures, which at first seems bitter and unpleasant to those who taste it but gives a sweet sensation to those who have accepted the wood. Then, after delighting in the beauties of the gospel palms and springs, being filled with the living water, which is the rock, taking the heavenly bread into himself, and showing his manhood against the foreigners — the cause of his victory being the outstretched hands of the lawgiver, which foreshow the mystery of the cross — he is then brought to the contemplation of the transcendent nature. The road to such knowledge is purity for him: purity not only of the body, cleansed by certain sprinklings, but also of the garments, washed in water from every stain. This means that whoever is to approach the contemplation of what is must be pure in all respects, so as to be pure and spotless in both soul and body, having washed away the dirt of each in the fitting way, so that we may appear pure also to him who sees what is hidden, and our outward decorum may agree with the inner disposition of the soul. For this reason, before the ascent of the mountain, the garments are washed at the divine command, the riddle of the garments showing us the decorous covering of life. No one would say that this visible dirt on garments becomes a hindrance to the ascent for those going up to God; rather, I think, the garment fittingly names the covering of the pursuits of this life. When this has been achieved, and the herd of irrational animals has been driven far from the mountain, he then approaches the ascent of lofty thoughts. That no irrational animal is allowed to appear on the mountain signifies, in our understanding, that in the contemplation of intelligible things one goes beyond the knowledge that comes from the senses. For it is proper to the nature of irrational animals to be governed by sense alone, without thought: sight leads them, and hearing often stirs their impulse toward something, and all the other means by which sense becomes active have much room among irrational animals. But the contemplation of God, neither according to what appears nor according to … For it is truly a steep and hard-to-approach mountain,
Chapter 375
375PG 44:376a–376d
5 θεολογία, ἦς μόλις 6 πολὺς λεὼς τὴν ὑπώρειαν φθάνει (εἰ δέ τις Μωῦσῆς εἴη, γένοιτο ἂν καὶ ἐπὶ τῆς ἀνόδου, χωρῶν τῇ ἀκοῆ τὰς τῶν σαλπίγγων φωνὰς, ἃς φησιν 6 τῆς ἱστορίας λόγος, ἰσχυροτέρας ὲν τῷ προβαίνειν γίνεσθαι)’ άληθῶς σάλπιγξ ή τὴν ἀκοὴν καταπλήττουσα, τὸ περί τῆς θείαςφύσεως κήρυγμα, μέγα μὲν καὶ παρά τὴν πρώτην φαινόμενον, μεῖζον δὲ καὶ μᾶλλον τῆς ἀκοῆς καθικνούμενον, ἓν τοῖς τελευταίοις. Ἑσάλπισεν 6 νόμος καὶ οἱ προφῆται τὸ θεῖον τῆς κατὰ ἄνθρωπον οἰκονομίας μυστήριον ἀλλʼ ἀσθενέστεραι ἦσαν αἰ πρῶται φωναὶ, ἢ ὥστε καθικνεῖσθαι τῆς άπειθοῢς ἀκοῆς. Διὸ ἡ βαρυηκοῖα τῶν Ἰουδαίων, τὴν φωνὴν τῶν σαλπίγγων ού παρεδέξατο. Προβαίνουσαι δὲ, καθώς φησιν 6 λόγος, αἱ σάλπιγγες, ἐγένοντο ἰσχυρότεραι. Αἰ γὰρ τελευταῖαι φωναὶ αἱ διὰ τῶν εὑαῃελικῶν κηρυγμάτων γεγενημέναι, καθίκοντο τῆς ἀκοῆς οὕτω τοῦ πνεύματος [τῷ] διά τῶν ὁργάνων ὴχοΰντος γενναιότερον ὲν τοῖς ἐφεξῆς, καὶ εὐτονώτερον ποιουμένου τὸν ἦχον. Ὄργανα δʼ ἂν εἷεν ἕνα πνευματικὸν φθόγγονἰῖχούντα, προφῆται καὶ ἁπόστολοι· ὧν, καθώς φησιν ή ψαλμῳδία, εἰς πᾶσαν τὴν γῆν ἐξῆλθεν 6 φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Et δὲ οὑ χωρεῖ τὸ πλῆθος τὴν ἄνωθεν γινομένην φωνὴν, ἀλλʼ ἐπιτρέπει τῷ Μωῦσεῖ, γνῶναι μὲν διʼ αὐτοῦ τὰ ἀπόρρητα, διδάξαι δὲ τὸν λαὸν, ὅπερ ἂν διὰ τῆς ἀνωθεν διδασκαλίας τύχῃ μαθὼν δόγμα, καὶ τοῦτο τῶν κατά τὴνἚκκλησίαν διοικουμένων ὲστί· τὸ μὴ πάντας ἑαυτοὺς εἰσωθεῖν πρὸς τὴν τῶν μυστηρίων κατάληψιν, ἀλλʼ ὲπιλέξαντας ἐξ ἑαυτῶν τὸν χωρῆσαι τὰ θεῖα δυνάμενον, ἐκείνῳ τὴν ἀκοὴν εὐγνωμόνως ὑπέχειν, πιστὸν ἡγουμένους ἅπαν, ὅτιπερ ἂν παρὰ τοῦ τὰ θεῖα μυηθέντος ἀκούσωσιν. ι Οὐ πάντες γὰρ, ι φησὶν, ι ἀπόστολοι, οὐδὲ πάντες προφῆται. ι Τοῦτο δὲ οὐκ ἔστι νῦν ἐν ταῖς πολλαῖς τῶν Ἐκκλησιῶν φυλασσόμενον. Πολλοὶ γὰρ καθαρσίων ἔτι ἐκ τῶν βεβιωμένων αὐτοῖς δεόμενοι, ἄπλυτοί τινες καὶ κατεσπιλωμένοι τῇ τοῦ βίου περιβολῇ, τὴν ἄλογον αἴσθησιν αὐτῶν προβαλόμενοι, τῆς θείας ἀνόδου κατατολμῶσιν, ὅθεν αὐτοὶ τοῖς ἰδίοις αὐτῶν λογισμοῖς κατασαλεύονται. Ai γὰρ αἱρετικαὶ ὑπολήψεις, λίθοι τινὲς ἀτεχνῶς εἰσιν αὐτὸν τὸν εύρετὴν τῶν πονηρῶν δογμάτων καταχωννύντες. Τί δὲ δὴ βούλεται τὸ ἐντὸς τοῦ γνόφου γενέσθαι τὸν Μωῦςέα, καὶ οὕτως ὲν αὐτῷ τὸν Θεὸν ἰδείν; Ἐναντίον γὰρ δοκεῖ πως εἶναι τῇ πρώτῃ θεοφανείᾳ τὸ νῦν ἱστορούο μενον· τότε μὲν γὰρ ἐν φωτὶ, νῦν δὲ ὲν γνόφῳ τὸ Θείον. Μηδὲ τοῦτο τοῦ εἰρμοῦ τῶν κατά ἀναγωγὴν ἡμῖν θεωρηθέντων ἀπᾴδειν νομίσωμεν. Διδάσκει δὲ διὰ τούτων 6 λόγος, ὅτιὴ γνῶσις τῆς εὐσεβείας φῶς γίνεται παρὰ τὴν πρώτην οἷς ἀν ἐγγίνηται. Διότι τὸ ἐξ ἐναντίας τῇ εὐσεβείᾳ νοούμενον, σκότος ἐστίν· ή δὲ ἀποστροφὴ τοῦ σκότους, τῇ μετουσίᾳ τοῦ φωτὸς γίνεται. Προϊὼν δὲ 6 νοῦς, καὶ διὰ μείζονος ἀεὶ καί τελειοτέρας προσοχῆς ἐν περινοίᾳ γινόμενος τῆς ὅντως κατανοήσεως, ὅσῳ προσεγγίζει μᾶλλον τῇ θεωρίᾳ, τοσούτῳ πλέον όρᾷ τὸ τῆς θεέας φύσεως ἀθεώρητον. Καταλιπὼν γάρ πᾶν τὸ φαινόμενον, οὐ μόνον ὅσα καταλαμβἀνει
5 theologia, ēs molis 6 polys leōs tēn hypōreian phthanei (ei de tis Mōysēs eiē, genoito an kai epi tēs anodou, chōrōn tę̄ akoē tas tōn salpingōn phōnas, has phēsin 6 tēs historias logos, ischyroteras en tǭ probainein ginesthai)’ alēthōs salpinx ē tēn akoēn kataplēttousa, to peri tēs theiasphyseōs kērygma, mega men kai para tēn prōtēn phainomenon, meizon de kai mallon tēs akoēs kathiknoumenon, hen tois teleutaiois. Hesalpisen 6 nomos kai hoi prophētai to theion tēs kata anthrōpon oikonomias mystērion allʼ asthenesterai ēsan ai prōtai phōnai, ē hōste kathikneisthai tēs apeithoÿs akoēs. Dio hē baryēkoia tōn Ioudaiōn, tēn phōnēn tōn salpingōn ou paredexato. Probainousai de, kathōs phēsin 6 logos, hai salpinges, egenonto ischyroterai. Ai gar teleutaiai phōnai hai dia tōn heuaę̄elikōn kērygmatōn gegenēmenai, kathikonto tēs akoēs houtō tou pneumatos [tǭ] dia tōn horganōn ēchoÿntos gennaioteron en tois ephexēs, kai eutonōteron poioumenou ton ēchon. Organa dʼ an heien hena pneumatikon phthongoniichounta, prophētai kai hapostoloi; hōn, kathōs phēsin ē psalmǭdia, eis pasan tēn gēn exēlthen 6 phthongos autōn, kai eis ta perata tēs oikoumenēs ta rhēmata autōn. Et de hou chōrei to plēthos tēn anōthen ginomenēn phōnēn, allʼ epitrepei tǭ Mōysei, gnōnai men diʼ autou ta aporrēta, didaxai de ton laon, hoper an dia tēs anōthen didaskalias tychę̄ mathōn dogma, kai touto tōn kata tēnEkklēsian dioikoumenōn esti; to mē pantas heautous eisōthein pros tēn tōn mystēriōn katalēpsin, allʼ epilexantas ex heautōn ton chōrēsai ta theia dynamenon, ekeinǭ tēn akoēn eugnōmonōs hypechein, piston hēgoumenous hapan, hotiper an para tou ta theia myēthentos akousōsin. i Ou pantes gar, i phēsin, i apostoloi, oude pantes prophētai. i Touto de ouk esti nyn en tais pollais tōn Ekklēsiōn phylassomenon. Polloi gar katharsiōn eti ek tōn bebiōmenōn autois deomenoi, aplytoi tines kai katespilōmenoi tę̄ tou biou peribolę̄, tēn alogon aisthēsin autōn probalomenoi, tēs theias anodou katatolmōsin, hothen autoi tois idiois autōn logismois katasaleuontai. Ai gar hairetikai hypolēpseis, lithoi tines atechnōs eisin auton ton euretēn tōn ponērōn dogmatōn katachōnnyntes. Ti de dē bouletai to entos tou gnophou genesthai ton Mōysea, kai houtōs en autǭ ton Theon idein? Enantion gar dokei pōs einai tę̄ prōtę̄ theophaneią to nyn historouo menon; tote men gar en phōti, nyn de en gnophǭ to Theion. Mēde touto tou eirmou tōn kata anagōgēn hēmin theōrēthentōn apądein nomisōmen. Didaskei de dia toutōn 6 logos, hotiē gnōsis tēs eusebeias phōs ginetai para tēn prōtēn hois an enginētai. Dioti to ex enantias tę̄ eusebeią nooumenon, skotos estin; ē de apostrophē tou skotous, tę̄ metousią tou phōtos ginetai. Proïōn de 6 nous, kai dia meizonos aei kai teleioteras prosochēs en perinoią ginomenos tēs hontōs katanoēseōs, hosǭ prosengizei mallon tę̄ theōrią, tosoutǭ pleon orą to tēs theeas physeōs atheōrēton. Katalipōn gar pan to phainomenon, ou monon hosa katalambanei
theology, whose foot the great mass of people barely reaches. (But if someone is a Moses, he would go up as well, containing in his hearing the sounds of the trumpets, which the account of the history says grew stronger as they went on.) Truly the trumpet that strikes the hearing is the proclamation about the divine nature: great even at first, but greater, and reaching the hearing more, at the last. The law and the prophets trumpeted the divine mystery of the economy in human form; but the first sounds were too weak to reach disobedient hearing. Therefore the dullness of hearing of the Jews did not receive the sound of the trumpets. But as they went on, as the account says, the trumpets grew stronger. For the last sounds, those made through the preaching of the Gospel, reached the hearing, since the Spirit sounding through the instruments made the sound nobler and more intense in what followed. The instruments sounding one spiritual note would be the prophets and apostles, of whom, as the Psalm says, “their sound has gone out into all the earth, and their words to the ends of the world.” And if the multitude cannot contain the voice that comes from above, but entrusts Moses to learn the secrets himself and to teach the people whatever doctrine he learns through the teaching from above, this too belongs to the ordering of the Church: not all thrust themselves forward to grasp the mysteries; they choose from among themselves one who is able to contain the divine things, and willingly lend their hearing to him, holding as trustworthy whatever they hear from the one initiated into divine things. “For not all,” he says, “are apostles, nor all prophets.” This is not kept now in many of the churches. For many who still need purification from their past lives, unwashed and stained in the covering of their life, putting forward their irrational sense, dare the divine ascent; and so they are overthrown by their own reasonings. For heretical conceptions are simply stones that bury the very inventor of the wicked doctrines. What, then, does it mean that Moses came within the darkness and so saw God in it? What is now narrated seems somehow contrary to the first theophany: then the Divine was seen in light, now in darkness. Let us not think that this too is out of harmony with the sequence of our anagogical contemplation. By this the Word teaches that the knowledge of godliness becomes light at first to those in whom it arises; for what is understood as opposed to godliness is darkness, and the turning away from darkness comes about by sharing in light. But as the mind advances, and through ever greater and more perfect attention comes to an understanding of true apprehension, the nearer it approaches contemplation, the more it sees that the divine nature cannot be contemplated. For leaving behind everything that appears — not only what sense grasps
Chapter 377
377PG 44:377a–377d
ἡ αἴσθησις, ἀλλὰ καὶ ὅσα ἡ διάνοια δοκεῖ βλέπειν· ἀεὶ πρὸς τὸ ἐνδότερον ἵεται, ἕως ἂν διαδυῇ τῇ πολυπραγμοσύνῃ τῆς διανοίας πρὸς τὸ ἀθέατόν τε καὶ ἀκατάληπτον, κάκεῖ τὸν Θεὸν ἴδῃ. Ἐν τούτῳ γὰρ ή ἀληθής ἐστιν είδησις τοῦ ζητουμένου, τὸ ἐντούτῳ τὸ ἰδεῖν, ἐν τῷ μὴ ἰδεῖν · ὅτι ὑπέρκειται πάσης εἰδήσεως τὸ ζητούμενον, οἷόν τινι γνόφῳ τῇ ἁκαταληψίᾳ πανταχόθεν διειλημμένον. Διό φησι καὶ 6 ὑψηλὸς Ἰωάννης. 6 ὲν τῷ λαμπρῷ γνόςςῳ τούτῳ γενόμενος, ὅτι ι Θεὸν οὐδεὶς ἑώρακε πώποτε·› οὐ μόνον τοῖς ἀνθρώποις, ἀλλὰ καὶ πάσῃ νοητῇ φύσει τῆς θείας οὐσίας τὴν γνῶσιν ἀνέφικτον εἶναι, τῇ ἀποφάσει ταύτῃ διοριζόμενος. Ὅτε οὖν μείζων ἐγένετο κατὰ τὴν γνῶσιν 6 Μωῡσῆς, τότε ὁμολογεῖ τὸν Θεὸν ὲν γνόφῳ ἰδεῖν, τουτέστι, τότε γνῶναι, ὅτι ἐκεῖνό ἐστι τῇ φύσει τὸ Θείον, πάσης γνώσεώς τε καὶ καταλήψεώς ἐστιν ἀνώτερον. Εἰσῆλθε γὰρ, φησὶ, Μωῦσῆς εἰς τὸν γνόφον, οῦ ἦν ὁ Θεός. Τίς ὁ Θεός; ὃς ἔθετο τὸ σκότος ἀποκρυφὴν αύτοῦ, καθώς φησι Δαβὶδ, 6 ὲν τῷ αὐτῷ μυηθεὶς τὰ ἀπόρρητα. '0 δὲ ἐκεῖ γεγονὼς, ἃ. προεπαιδεύθη διὰ τοῦ γνόφου, πάλιν διὰ τοῦ γνόφου διδάσκεται ’ ὼς ἂν, οἶμαι, παγιώτερον ἡμῖν τὸ περὶ τούτου γένηται δόγμα, τῇ θείᾳ. φωνῇ μαρτυρούμενον. Ἀπαγορεύει γὰρ ὲν πρώτοις 6 θεῖος λόγος, πρὸς μηδὲν τῶν γινωσκομένων ὁμοιοῦσθαι παρὰ τῶν ἀνθρώπων τὸ Θεῖον ὡς παντὸς νοήματος τοῦ κατά τινα περιληπτικὴν φαντασίαν ὲν περινοίᾳ τινὶ καὶ στοχασςιῷ τῆς φύσεως γινομένου, εῖδωλον Θεοῦ πλάσσοντος καὶ ού Θεὸν καταγγέλλοντος. Διχῆ δὲ τῆς κατʼ εὐσέβειαν ἀρετῆς διῃρημένης, εἴς τε τὸ Θείον, καὶ εἰς τὴν τοῦ ἤθους κατόρθωσιν μέρος γάρ εὐσεβείας, καὶ ἡ τοῦ ἤθους καθαρότης ἐστίʼ μαθὼν ὲν πρώτοις, ἃ χρὴ περὶ Θεοῦ γινώσκειν ο τὸ δέ γε γινώσκειν ἦν, τὸ μηδὲν περὶ αὐτοῦ τῶν ἐξ ἀνθρωπίνης καταλήψεως γινωσκομένων εἰδέναι ο οὕτως τὸ ἓτερον τῆς ἀρετῆς εἶδος διδάσκεται, μανθάνων ἐν οῖοις ἐπιτηδεύμασιν ό, ἐνάρετος κατορθοῦται βίος. Μετὰ τοῦτο ὲν τῇ ἀχειροποιήτῳ σκηνῇ γίνεται. Τίς ἀκολουθήσει τῷ διὰ τῶν τοιούτων ὁδεύοντι, καὶ ἐπὶ τοσοῦτον ύψου μένῳ τὸν νοῦν; ὃς καθάπερ τινὰ γορυφὴν ἐκ κορυφῆς μεταλαμβάνων, διὰ τῆς τῶν ὑψηλῶν ἀναβάσεως, ἀεὶ ἑαυτοῦ γίνεται ὑψηλότερος. Πρῶτον κατέλιπε τὴν ὑπώρειαν, πάντων τῶν πρὸς τὴν ἄνοδον ἀτονησάντων ἀποκριθείς. Εἶτα δέχεται τῇ ἀκοῇ τὰς τῶν σαλπίγγων φωνὰς, τῷ ῦψει τῆς ἀνόδου συνεπαιρόμενος. Ἐπὶ τούτοις, εἰς τὸ ἀόρατον τῆς θεογνωσίας ἄδυτον παραδύεται· καὶ οὐδὲ ὲν τούτῳ μένει, ἀλλʼ ἐπὶ τὴν ἀχειροποίητον μεταβαίνει σκηνήν. Τῷ δντι γὰρ ἐπὶ τοῦτο καταντᾷ τὸ πέρας, ό διὰ τῶν τοιούτων ἀνόδων ὑψούμενος. Δοκεῖ γάρ μοι καὶ καθʼ ἕτερον νοῦν διδάσκαλος ἡ οὐρανία σάλπιγξ τῆς ἐπὶ τὴν όιχει ροποίητον πάροδον τῷ ἐπανιόντι γίνεσθαι. 'll γὰρ τῶν κατʼ οὐρανὸν θαυμάτων διασκευὴ, τὴν ἐκφαινομένην τοῖς οὖσι σοφίαν διαβοῶσα, καὶ τὴν μεγάλην τοῦ Θεοῦ δόξαν τῶν φαινομένων διηγουμένη, κατὰ τὸ εἰρημένον, ὅτι t Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ · ι αῦτη τῷ τρανῷ τε καὶ εὐήχῳ τῆς διδασκαο
hē aisthēsis, alla kai hosa hē dianoia dokei blepein; aei pros to endoteron hietai, heōs an diadyę̄ tę̄ polypragmosynę̄ tēs dianoias pros to atheaton te kai akatalēpton, kakei ton Theon idę̄. En toutǭ gar ē alēthēs estin eidēsis tou zētoumenou, to entoutǭ to idein, en tǭ mē idein ; hoti hyperkeitai pasēs eidēseōs to zētoumenon, hoion tini gnophǭ tę̄ hakatalēpsią pantachothen dieilēmmenon. Dio phēsi kai 6 hypsēlos Iōannēs. 6 en tǭ lamprǭ gnossǭ toutǭ genomenos, hoti i Theon oudeis heōrake pōpote;› ou monon tois anthrōpois, alla kai pasę̄ noētę̄ physei tēs theias ousias tēn gnōsin anephikton einai, tę̄ apophasei tautę̄ diorizomenos. Hote oun meizōn egeneto kata tēn gnōsin 6 Mōysēs, tote homologei ton Theon en gnophǭ idein, toutesti, tote gnōnai, hoti ekeino esti tę̄ physei to Theion, pasēs gnōseōs te kai katalēpseōs estin anōteron. Eisēlthe gar, phēsi, Mōysēs eis ton gnophon, ou ēn ho Theos. Tis ho Theos? hos etheto to skotos apokryphēn autou, kathōs phēsi Dabid, 6 en tǭ autǭ myētheis ta aporrēta. '0 de ekei gegonōs, ha. proepaideuthē dia tou gnophou, palin dia tou gnophou didasketai ’ ōs an, oimai, pagiōteron hēmin to peri toutou genētai dogma, tę̄ theią. phōnę̄ martyroumenon. Apagoreuei gar en prōtois 6 theios logos, pros mēden tōn ginōskomenōn homoiousthai para tōn anthrōpōn to Theion hōs pantos noēmatos tou kata tina perilēptikēn phantasian en perinoią tini kai stochassiǭ tēs physeōs ginomenou, eidōlon Theou plassontos kai ou Theon katangellontos. Dichē de tēs katʼ eusebeian aretēs dię̄rēmenēs, eis te to Theion, kai eis tēn tou ēthous katorthōsin meros gar eusebeias, kai hē tou ēthous katharotēs estiʼ mathōn en prōtois, ha chrē peri Theou ginōskein o to de ge ginōskein ēn, to mēden peri autou tōn ex anthrōpinēs katalēpseōs ginōskomenōn eidenai o houtōs to heteron tēs aretēs eidos didasketai, manthanōn en oiois epitēdeumasin o, enaretos katorthoutai bios. Meta touto en tę̄ acheiropoiētǭ skēnę̄ ginetai. Tis akolouthēsei tǭ dia tōn toioutōn hodeuonti, kai epi tosouton ypsou menǭ ton noun? hos kathaper tina goryphēn ek koryphēs metalambanōn, dia tēs tōn hypsēlōn anabaseōs, aei heautou ginetai hypsēloteros. Prōton katelipe tēn hypōreian, pantōn tōn pros tēn anodon atonēsantōn apokritheis. Eita dechetai tę̄ akoę̄ tas tōn salpingōn phōnas, tǭ ypsei tēs anodou synepairomenos. Epi toutois, eis to aoraton tēs theognōsias adyton paradyetai; kai oude en toutǭ menei, allʼ epi tēn acheiropoiēton metabainei skēnēn. Tǭ dnti gar epi touto katantą to peras, o dia tōn toioutōn anodōn hypsoumenos. Dokei gar moi kai kathʼ heteron noun didaskalos hē ourania salpinx tēs epi tēn oichei ropoiēton parodon tǭ epanionti ginesthai. 'll gar tōn katʼ ouranon thaumatōn diaskeuē, tēn ekphainomenēn tois ousi sophian diaboōsa, kai tēn megalēn tou Theou doxan tōn phainomenōn diēgoumenē, kata to eirēmenon, hoti t Hoi ouranoi diēgountai doxan Theou ; i autē tǭ tranǭ te kai euēchǭ tēs didaskao
but also whatever the mind thinks it sees, the mind always presses farther in, until by the intensity of its searching it slips through to what is unseen and incomprehensible, and there sees God. For the true knowledge of what is sought lies in this, and the seeing consists in this: in not seeing. For what is sought transcends all knowledge, enclosed on every side by incomprehensibility as by a darkness. Therefore the lofty John too, who was in this luminous darkness, says, “No one has ever seen God,” defining by this negation that knowledge of the divine essence is beyond the reach not only of human beings but of every intelligible nature. So when Moses had grown greater in knowledge, he then confesses that he saw God in darkness, that is, he then came to know that the Divine is by nature that which is above all knowledge and comprehension. For “Moses entered,” it says, “into the darkness where God was.” Who is God? “He who made darkness his hiding place,” as David says, who was initiated into the secrets in the same sanctuary. When he arrived there, he is taught again through the darkness what he had already been taught through the darkness, so that, I think, the doctrine about this might become firmer for us, being attested by the divine voice. For the divine word forbids, first of all, that the Divine be likened by human beings to any of the things that are known, since every concept that arises from some comprehensive image, by way of conjecture and guesswork about the nature, fashions an idol of God and does not proclaim God. The virtue of godliness is divided in two: what concerns the Divine, and the right ordering of character — for purity of character is also a part of godliness. Having learned first what must be known about God (and to know was to know nothing about him of what is known by human comprehension), he is then taught the other form of virtue, learning by what pursuits the virtuous life is achieved. After this he comes into the tabernacle not made with hands. Who will follow one who journeys through such places and is raised so high in mind? Taking, as it were, peak after peak, by his ascent through lofty things he always becomes higher than himself. First he left the foot of the mountain, separated from all who were too weak for the ascent. Then he receives with his hearing the sounds of the trumpets, raised up along with the height of the ascent. After this he slips into the invisible sanctuary of the knowledge of God; and he does not stay even there, but passes on to the tabernacle not made with hands. Truly whoever is raised through such ascents arrives at this end. For it seems to me that in another sense too the heavenly trumpet becomes, for the one who ascends, a teacher of the way into what is not made with hands. For the arrangement of the wonders in the heavens, which proclaims the wisdom displayed in the things that are and tells the great glory of God through what appears — as it is said, “The heavens declare the glory of God” — by the clarity and resonance of its teaching
Chapter 379
379PG 44:380a–380d
λίας σάλπιγξ μεγαλόφωνος γίνεται, καθά φησί τις τῶν προφητῶν. δτι ι Ἐσάλπισεν ὁ Θεὸς ἀνωθεν. ι ὐ δὲ κεκαθαρμένος τε καὶ ὀξὺς τὴν ἀκοὴν τῆς καρδίας, τὴν ἠχὴν ταύτην δεξάμενος, λέγω δὴ τὴν ὲκ τῆς 5εωρίας τῶν ὄντων γινομένην πρὸς τὴν τῆς θείας δυνάμεως γνῶσιν, ὀδηγεῖται διʼ αὐτῆς πρὸς τὸ ἐκεῖ διαδῦναι τῇ διανοίᾳ, ὅπου ἐστὶν ὁ Θεὸς. Τοῦτο δὲ γνόφος ὑπὸ τῆς Γραφῆς ὀνομάζεται, ὃ δὴ ἑρμηνεύεται. καθὼς εἴρηται, τὸ ἄγνωστον τε καὶ ἀθεώρητον, ὲν ᾧ γινόμενος τὴν ἀχειροποίητον ἐκείνην σκηνὴν βλέπει. ἢν διὰ τῆς ὑλικῆς μιμήσεως τοῖς κάτω δείκνυσι. Τί οὖν ή ἀχειροποίητος ἐκείνη σκηνή; ἡ παραδεικνυμένη τῷ Μωῦσεῖ κατά τὸ ὕρος, πρὸς ἣν κελεύεται βλέπειν, ὡς εἰς ἀρχέτυπον, διά τῆς χειροτμήτισυ κατασκευῆς δεῖξαι τὸ ἀχειροποίητον θαῦμαΑὊρα γὰρ, φησὶ, ποιήσεις πάντα κατά τὸν τύπον τὸν δειχθέντα σοι ὲν τῷ δρει.»Στύλοι χρύσεοι βάσεσιν ἀργυραῖς ὲρηρεισμένοι, καὶ κεφαλαῖς ὡσαύτως ἀργυραῖς · ὲπιπρέποντες πάλιν ἕτεροι στύλοι, ὧν κεφαλαὶ μὲν καὶ βάσεις ἐκ χαλκοῦ τῆς ὕληςο τὸ δὲ διὰ μέσου τῶν ἄκρων, ἄργυρος. Πᾶσι δὲ τούτοις ἔρεισμα μὲν ξύλινον ἦν, σηπεδόνα μὴ προσδεχόμενον. Ἑν κύκλῳ δὲ, κατά τὺ φαινόμενον, ἠαὺγὴ τῶν τοιούτων ὑλῶν περιεκέχυτο, καὶ κιβωτός τις ὡσαύτως ὲν ἀκηράτῳ στίλβουσα τῷ χρυσῷ · τὸ δὲ διερεῖδον τὴν τοῦ χρυσίου περιβολὴν, καὶ αὑτὸ ξύλον ἦν σῆψιν οὑ προσδεχόμενον. Λυχνία τις ἐπὶ τούτοις, μία μὲν κατὰ τὸν πυθμένα τῆς βάσεως, ἑπτὰ δὲ κλάδοις κατὰ τὸ ἀκρον διῃρημένη, ἰσαρίθμους κύκλους ἐπὶ τῶν κλάδων ἀνέχουσα. Χρυσὺς δὲ ἦν τῆς λυχνίας ἡ ὕλη, οὐδὲν τῆς κατασκευῆς κοῖλον ἔχων, 0'3δὲ ξύλῳ διερειδόμενον. Θυσιαστήριον δὲ πρὸς τούτοις καὶ ἱλαστήριονο καὶ τὰ λεγόμενα χερουβὶμ, ὧν ταῖς πτέρυξιν ὴ κιβωτὸς ὲσκιάζετο. Πάντα ταῦτα χρυσὸς ἦν, οὑκ ἐπιπόλαιον παρέχων τῇ ἐπιφανείᾳ τὴν εὔχροιαν, ἀλλά διʼ ὅλου ὁ αὑτὸς ἦν, μέχρι τοῦ βάθους διηκούσης τῆς ὕλης. Ποικίλα τε πρὸς τούτοις ἐξ ὑφαντικῆς φιλοτεχνίας καταπετάσματα, διαφόρων ἀνθῶν ἐπαλλήλοις πρὸς τὴν τοῦ ὑφάσματος ὤραν συμπλεκομένων οἷς διεκρίνετο τῆς σκηνῆςὅσον ὁρατόν τε καὶ βάσιμόν τισι τῶν ἱερουργούντων ἦν, καὶ ὅσον ἄδυτόν τε καὶ ἀνεπίβαο τον· ὄνομα δὲ, τὸ μὲν προτεταγμένον, ἅγιον ἦν, τὸ δὲ ἀποκεκρυμμένον, ἅγιον ἀγίων. Λουτῆρες ἐπὶ τούτοις, καὶ πυρεῖα, καὶ ἡ ἔξωθεν τῶν αὑλαίων πε ριο βολὴ, καὶ δέρρεις ὲκ τριχῶν, καὶ δέρματα πεφοινιγμένα τῷ ἐρυθήματι · καὶ ὅσα ἄλλα διασκευάζει τῷ λόγῳ, τίς ἂν διʼ ἀκριβείας λόγος κατανοήσειε; ποίων ἀχειροποιήτων ἐστὶ ταῦτα μιμήματα; καὶ τί φέρει τοῖς ὁρῶσι κέρδος, τῶν ἐκεῖ ὀφθέντων ὑπὸ τοῦ Μωσέως, ή ἐπὶ τῆς ὕλης μίμησις; Ἀλλὰ μοι δοκεῖ καλῶς ἔχειν, τὸν μὲν ἀκριβῆ περὶ τούτων λόγον καταλιπεῖν ἐκείνοις, οἳ διά τοῦ Πνεύματος τὰ βάθη τοῦ
lias salpinx megalophōnos ginetai, katha phēsi tis tōn prophētōn. dti i Esalpisen ho Theos anōthen. i y de kekatharmenos te kai oxys tēn akoēn tēs kardias, tēn ēchēn tautēn dexamenos, legō dē tēn ek tēs 5eōrias tōn ontōn ginomenēn pros tēn tēs theias dynameōs gnōsin, odēgeitai diʼ autēs pros to ekei diadynai tę̄ dianoią, hopou estin ho Theos. Touto de gnophos hypo tēs Graphēs onomazetai, ho dē hermēneuetai. kathōs eirētai, to agnōston te kai atheōrēton, en hǭ ginomenos tēn acheiropoiēton ekeinēn skēnēn blepei. ēn dia tēs hylikēs mimēseōs tois katō deiknysi. Ti oun ē acheiropoiētos ekeinē skēnē? hē paradeiknymenē tǭ Mōysei kata to hyros, pros hēn keleuetai blepein, hōs eis archetypon, dia tēs cheirotmētisy kataskeuēs deixai to acheiropoiēton thaumaAOra gar, phēsi, poiēseis panta kata ton typon ton deichthenta soi en tǭ drei.»Styloi chryseoi basesin argyrais erēreismenoi, kai kephalais hōsautōs argyrais ; epiprepontes palin heteroi styloi, hōn kephalai men kai baseis ek chalkou tēs hylēso to de dia mesou tōn akrōn, argyros. Pasi de toutois ereisma men xylinon ēn, sēpedona mē prosdechomenon. Hen kyklǭ de, kata ty phainomenon, ēaugē tōn toioutōn hylōn periekechyto, kai kibōtos tis hōsautōs en akēratǭ stilbousa tǭ chrysǭ ; to de diereidon tēn tou chrysiou peribolēn, kai hauto xylon ēn sēpsin hou prosdechomenon. Lychnia tis epi toutois, mia men kata ton pythmena tēs baseōs, hepta de kladois kata to akron dię̄rēmenē, isarithmous kyklous epi tōn kladōn anechousa. Chrysys de ēn tēs lychnias hē hylē, ouden tēs kataskeuēs koilon echōn, 0'3de xylǭ diereidomenon. Thysiastērion de pros toutois kai hilastēriono kai ta legomena cheroubim, hōn tais pteryxin ē kibōtos eskiazeto. Panta tauta chrysos ēn, houk epipolaion parechōn tę̄ epiphaneią tēn euchroian, alla diʼ holou ho hautos ēn, mechri tou bathous diēkousēs tēs hylēs. Poikila te pros toutois ex hyphantikēs philotechnias katapetasmata, diaphorōn anthōn epallēlois pros tēn tou hyphasmatos ōran symplekomenōn hois diekrineto tēs skēnēsoson horaton te kai basimon tisi tōn hierourgountōn ēn, kai hoson adyton te kai anepibao ton; onoma de, to men protetagmenon, hagion ēn, to de apokekrymmenon, hagion agiōn. Loutēres epi toutois, kai pyreia, kai hē exōthen tōn haulaiōn pe rio bolē, kai derreis ek trichōn, kai dermata pephoinigmena tǭ erythēmati ; kai hosa alla diaskeuazei tǭ logǭ, tis an diʼ akribeias logos katanoēseie? poiōn acheiropoiētōn esti tauta mimēmata? kai ti pherei tois horōsi kerdos, tōn ekei ophthentōn hypo tou Mōseōs, ē epi tēs hylēs mimēsis? Alla moi dokei kalōs echein, ton men akribē peri toutōn logon katalipein ekeinois, hoi dia tou Pneumatos ta bathē tou
becomes a loud-voiced trumpet, as one of the prophets says, “God sounded the trumpet from above.” Whoever is purified and sharp in the hearing of the heart, having received this sound — I mean the sound that arises from the contemplation of the things that are and leads to the knowledge of the divine power — is guided by it to penetrate in thought to the place where God is. This Scripture calls darkness, which signifies, as has been said, the unknown and unseen; and coming into it, he sees that tabernacle not made with hands, which he shows to those below by a material imitation. What, then, is that tabernacle not made with hands? The one shown to Moses on the mountain, to which he is commanded to look as to an archetype, in order to show the wonder not made with hands through a handmade construction. “See,” it says, “that you make everything according to the pattern shown you on the mountain.” There were golden pillars set on silver bases and likewise with silver capitals; there were other pillars again, conspicuous, whose capitals and bases were of bronze, and the part between the ends silver. All these had a core of wood that does not admit rot. All around, to outward view, the gleam of such materials was poured out; and an ark likewise shone with pure gold, and what supported its gold covering was also wood that does not admit decay. In addition there was a lampstand, single at the bottom of its base but divided at the top into seven branches, holding up an equal number of lamps on the branches. The material of the lampstand was gold, with nothing hollow in its construction and nothing supported by wood. Besides these there was an altar and a mercy seat, and the so-called cherubim, by whose wings the ark was overshadowed. All these were gold, not giving a bright colour only on the surface but the same throughout, the material reaching to the depth. Besides these there were varied curtains of the weaver’s art, with different flowers woven one after another into the beauty of the fabric; by them the part of the tent that was visible and could be entered by some of those who performed the sacred service was divided from the part that was secret and not to be entered. The front part was called holy, the hidden part the holy of holies. In addition there were lavers, censers, the enclosure of hangings outside, curtains of hair, and skins dyed red, and whatever else the account describes. What account could understand exactly of what things not made with hands these are imitations, and what profit the material imitation of what Moses saw there brings to those who see it? But it seems right to me to leave the exact account of these things to those who by the Spirit have the power to search out the depths of
Chapter 381
381PG 44:381a–381d
Θεοῦ ἑρευνᾷν δύναμιν ἔχουσιν· εἰ δή τις τοιοῦτός ἐστιν, ὡς Πνεύματι λαλεῖν μυστήρια, καθώς φησιν 6 ’Δ-ιτόστολος. ’0 δὲ παρʼ ἡμῶν στοχαστικῶς ὑπονοούντων περὶ τοῦ προκειμένου νοήματος λέγεται, τοῦτο τῇ κρίσει τῶν ἐντυγχανόντων ποιήσομεν ὡςῆ ἀπόβλητον, ἢ ἀπόδεκτον νομισθῆναι, ὅπως ἂν ἡ διάνοια τοῦ κρίνειν ὲπεσκεμμένου λογίσηται. Φαμὲν τοίνυν, ἑν μέρει τὸ ἐν τούτοις μυστήριον τοῦ Παύλου πα ραγυ μνὼσαντος, βραχεῖαν ὲκ τῶν εἱρη μένων ἀφορμὴν λαβόντες, ὅτι ὲν τύπῳ προεπαιδεύθη Μωῦσῆς τὸ περὶ τῆς σκηνῆς τῆς τὸ πᾶν περιεχούσης μυστήριον. Αὕτη δʼ ἂν εἴη Χριστὸς, ἡ τοῦ Θεοῦ δύναμις καὶ ὴ τοῦ Θεοῦ σοφία, ἠ ἀχειροποίητος οῦσα κατὰ τὴν ἰδίαν φύσιν, δέχεται τὸ κατασκευασθῆναι, ὅταν ἐν ἡμῖν δέῃ τὴν σκηνὴν ταύτην παγῆναι ο ὥστε τὴν αύτὴν, τρόπον τινὰ, καὶ ἀκατάσκευον καὶ κατεσκευασμένην εἷναιο τῷ μὲν προϋπάρχειν, ἀκτιστον, τῷ δὲ ὑλικὴν ταύτην δέξασθαι σύστασιν, κτιστὴν. γενομένην. Τάχα οὐκ ἀσαφὲς τὸ λεγόμενον τοῖς παράδοξαμένοις ἀκριῦὦς τὸ τῆς πίστεως ήμῶν μυστήριον. Ἓν γάρ ἐστιν ὲκ πάντων, ὃ καὶ πρὸ αἰώνων ἦν, καὶ ἐπʼ ἐσχάτων τῶν αἰώνων ἐγένετο, ὃ τοῦ μὲν γενέσθαι χρονικιῖκ οὐκ ἐδέετο· πῶς γάρ τὸ πρὸ χρόνων καί αἰώνων δεηθείη χρονικῆς γενέσεωςς διʼ ἡμᾶς δὲ τοὺς ἐξ ἀβουλίας τὸ εἶναι παραφθεέραντας, ἀνεδέξατο τὸ καθʼ ἡμᾶς γενέσθαι, ἵνα τὸ ἔξω τοῦ ὄντος γενόμενον, εἰς τὸ ὃν πάλιν ὲπαναγάγῃ. Τοῦτο δέ ἐστιν 6 μονογενὴς Θεὸς, 6 ὲν αὐτῷ μὲν περιέχων τὸ πᾶν, πηξάμενος. δὲ καί ἐν ἡμῖν ἰδίανισκηνήν. Εἰ δέ σκηνὴ τοσοῦτον ἀγαθὸν ὀνομάζεται, ταρασσέσθω μηδὲν 6 φιλόχριστος, ὡς κατασμικρυνούσης τὸ μεγαλεῖον τῆς φύσεως τοῦ Θεοῦ, τῆς ἐγκειμένης τῇ λέξει ἐμφάσεως. Οὐδὲ γὰρ ἄλλο τι τῶν ὀνομάτων ἀξιον τῆς φύσεως τοῦ σημαινομένου ἐστίν · ἀλλὰ πάντα ὁμοίως ἀποπέπτωκε τῆς ἀκριβοῦς σημασίας, τά τε μικρά νομιζόμενα, καί οἷς τι μέγεθος νοημάτων ἐξ ὑπολήψεως ἐνορᾶται. Ἀλλʼ ὥσπερ τά ἄλλα πάντα, κατά τι σημαινόμενον, ἕκαστον εὐσεβῶς προς ἔνδειξιν τῆς θείας δυνάμεως λέγεται, οἷον 6 ἰατρὸς, ὁ ποιμὴν, 6 ὑπερασπιστὴς, ό ἄρτος, ό ἄγγελος, ἡ ἄμπελος, ή ὁδὸς, ἡ θύρα, ἡ μονὴ, τὸ ὕδωρ, ή πέτρα, ἡ πηγὴ, καὶ ὅσα ἄλλα περί αὑτοῦ λέγεται· οὕτω, κατά τινα θεοπρεπῆ σημασίαν, καὶ τῷ τῆς σκηνῆς κατονομάζεται ῥήματί Ἦ γὰρ περιεκτικὴ τῶν ’όντων δύναμις, ὲνῇ κατοικεί πᾶν τὸ πλήρωμα τῆς θεότητος, ἡ κοινὴ τοῦ παντὸς σκέπη, 6 ὲν αὑτῷ τὸ πᾶν περι έχων, σκηνὴ κυρίως κατονομάζεται. Ἀνάγκη δὲ πρόσφορον εἶναι τῷ ὀνόματι τὴν ὀπτασίαν, ἑκάστου τῶν ὀφθέντων πρός τινα θεοπρεποῦς ὑπολήψεως θεωρίαν χειραγωγοῦντος. Ἐπεὶ οῦν 6 μέγας ’Δπόστολος καταπέτασμα τῆς κάτω σκηνῆς τὴν σάρκα φησὶν εἶναι ο διά τὸ ὲκ ποικίλων, οἶμαι, τῶν τεσσάρων στοιχείων ἔχειν τὴν σύστασιν · τάχα καὶ αὐτὸς ὲν ὀπτασίᾳ. τῆς σκηνῆς γενόμενος, ἐν τοῖς ὑπερουρανίοις
Theou hereunąn dynamin echousin; ei dē tis toioutos estin, hōs Pneumati lalein mystēria, kathōs phēsin 6 ’D-itostolos. ’0 de parʼ hēmōn stochastikōs hyponoountōn peri tou prokeimenou noēmatos legetai, touto tę̄ krisei tōn entynchanontōn poiēsomen hōsē apoblēton, ē apodekton nomisthēnai, hopōs an hē dianoia tou krinein epeskemmenou logisētai. Phamen toinyn, hen merei to en toutois mystērion tou Paulou pa ragy mnōsantos, bracheian ek tōn heirē menōn aphormēn labontes, hoti en typǭ proepaideuthē Mōysēs to peri tēs skēnēs tēs to pan periechousēs mystērion. Hautē dʼ an eiē Christos, hē tou Theou dynamis kai ē tou Theou sophia, ē acheiropoiētos ousa kata tēn idian physin, dechetai to kataskeuasthēnai, hotan en hēmin deę̄ tēn skēnēn tautēn pagēnai o hōste tēn autēn, tropon tina, kai akataskeuon kai kateskeuasmenēn heinaio tǭ men proÿparchein, aktiston, tǭ de hylikēn tautēn dexasthai systasin, ktistēn. genomenēn. Tacha ouk asaphes to legomenon tois paradoxamenois akriyōs to tēs pisteōs ēmōn mystērion. Hen gar estin ek pantōn, ho kai pro aiōnōn ēn, kai epʼ eschatōn tōn aiōnōn egeneto, ho tou men genesthai chronikiik ouk edeeto; pōs gar to pro chronōn kai aiōnōn deētheiē chronikēs geneseōss diʼ hēmas de tous ex aboulias to einai paraphtheerantas, anedexato to kathʼ hēmas genesthai, hina to exō tou ontos genomenon, eis to hon palin epanagagę̄. Touto de estin 6 monogenēs Theos, 6 en autǭ men periechōn to pan, pēxamenos. de kai en hēmin idianiskēnēn. Ei de skēnē tosouton agathon onomazetai, tarassesthō mēden 6 philochristos, hōs katasmikrynousēs to megaleion tēs physeōs tou Theou, tēs enkeimenēs tę̄ lexei emphaseōs. Oude gar allo ti tōn onomatōn axion tēs physeōs tou sēmainomenou estin ; alla panta homoiōs apopeptōke tēs akribous sēmasias, ta te mikra nomizomena, kai hois ti megethos noēmatōn ex hypolēpseōs enoratai. Allʼ hōsper ta alla panta, kata ti sēmainomenon, hekaston eusebōs pros endeixin tēs theias dynameōs legetai, hoion 6 iatros, ho poimēn, 6 hyperaspistēs, o artos, o angelos, hē ampelos, ē hodos, hē thyra, hē monē, to hydōr, ē petra, hē pēgē, kai hosa alla peri hautou legetai; houtō, kata tina theoprepē sēmasian, kai tǭ tēs skēnēs katonomazetai rhēmati Ē gar periektikē tōn ’ontōn dynamis, enę̄ katoikei pan to plērōma tēs theotētos, hē koinē tou pantos skepē, 6 en hautǭ to pan peri echōn, skēnē kyriōs katonomazetai. Anankē de prosphoron einai tǭ onomati tēn optasian, hekastou tōn ophthentōn pros tina theoprepous hypolēpseōs theōrian cheiragōgountos. Epei oun 6 megas ’Dpostolos katapetasma tēs katō skēnēs tēn sarka phēsin einai o dia to ek poikilōn, oimai, tōn tessarōn stoicheiōn echein tēn systasin ; tacha kai autos en optasią. tēs skēnēs genomenos, en tois hyperouraniois
God, if there is anyone such as to speak mysteries in the Spirit, as the Apostle says. What we say by conjecture about the meaning before us we will leave to the judgment of our readers, to be thought rejectable or acceptable as a mind practised in judging may reckon. We say, then — since Paul has partly uncovered the mystery in these things, and we take a small starting point from what he said — that Moses was taught beforehand in a type the mystery of the tabernacle that contains the universe. This tabernacle would be Christ, the power of God and the wisdom of God. Not made with hands in his own nature, he accepts being constructed when this tabernacle must be pitched among us; so that the same is in a way both unconstructed and constructed: uncreated in that he exists before, but having become created in that he accepted this material composition. Perhaps what is said is not unclear to those who have received the mystery of our faith exactly. For there is one alone of all that is, which both was before the ages and came to be at the end of the ages. It had no need of coming to be in time — for how could what is before times and ages need a temporal birth? — but for our sake, who by our ill counsel had corrupted our being, it accepted to come to be as we are, so that it might bring back again into being what had come to be outside being. This is the only-begotten God, who contains the universe in himself and yet pitched his own tabernacle among us too. If so great a good is called a tabernacle, let the lover of Christ not be troubled, as though the connotation of the word diminished the majesty of God’s nature. No other of the names is worthy of the nature signified either; all fall alike short of exact signification, both those thought small and those in which some greatness of meaning is perceived by supposition. But just as all the others, each according to some meaning, are piously said to indicate the divine power — physician, shepherd, protector, bread, angel, vine, way, door, dwelling, water, rock, spring, and whatever else is said of him — so, in a meaning befitting God, he is also named by the word “tabernacle.” For the power that contains all things that are, in which all the fullness of the godhead dwells, the common shelter of the universe, who contains all things in himself, is properly called a tabernacle. And the vision must fit the name, each of the things seen leading by the hand to the contemplation of some conception befitting God. Since, then, the great Apostle says that the veil of the tabernacle below is the flesh — because, I think, it is composed of the variety of the four elements — perhaps he too, having been in a vision of the tabernacle in the supercelestial
Chapter 383
383PG 44:384a–384d
ἀδύτοις, διὰ τοῦ πνεύματος …, τὰ τοῦ παραδείσου μυστήρια· καλῶς ἂν ἔχοι τῇ μερεκῇ προσέχοντας ἑρμηνείᾳ, πᾶσαν τὴν τῆς σκηνῆς θεωρίαν συναρμόζειν τῷ μέρει. Γένοιτο δʼ ἂν ἡμῖν, διʼ αὑτῶν τῶν τοῦ Ἀποστόλου λόγων, ἡ τῶν τῆς σκηνῆς αἰνιγμάτων σαφήνεια. Φησὶ γάρ που περὶ τοῦ Μονογενοῦς, ὃν ἀντὶ τῆς σκηνῆς νενοήκαμεκι, ὅτι ὲν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ὁρατά τε καὶ τὰ ἀόρατα, εἴτε θρόνοι, εἴτε ἐξουσίαι, εἴτε ἀρχαὶ, εἴτε κυριότητες, εἴτε δυνάμεις. ’ Οὐκοῦν στύλοι όιργυρολαμπεῖς,Δ καί χρυσήλατοι, καὶ ἀναφορεῖς, καὶ δακτύλιοι, καὶ τὰ χερουβὶμ ἐκεῖνα, τά ταῖς πτέρυξι τὴν κιβωτὸν ὲπεκρύπτοντα, καί τᾶλλα πάντα, ὅσα ἡ τῆς σκηνοπηγίας ὑπογραφὴ περιέχει. εί μέν τις πρὸς τὰ ἀνω βλέποι σκοπῶν, αἱ ὑπερκόσμιοι γδυνάμειςνείσὶν, αἱ ἐν τῇ σκηνῇ θεωρούμεναι, αἱ κατά θείαν βούλησιν τὸ πᾶν ὑπερείδουσαι. Ἐκεῖνοι ἀληθινοὶ ἀναφορεῖς ἡμῶν, οί είς διακονίαν ἀναστελλόμενοι διὰ] τοὺς μέλλοντας κληο ρονομεῖν σωτηρίαν, οἱ καθάπερ δακτυλίοις τισὶ ταῖς ψυχαῖς ἡμῶν ένειρόμενοι τῶν σωζομένων, διʼ ἑαυο τῶν πρὸς τὸ ὕψος τῆς ἀρετῆς τοὺς κειμένους ἐπὶ τῆς γῆς ἀναφέροντες. Χερουβὶμ δὲ είπὼν ὁ λόγος κατα.καλύπτοντα ταῖς πτέρυξι τὰ ὲγκείμενα τῇ κιΰωτῷ τῆς διαθήκης μυστήρια, βεβαιοῖ τὴν ἀποδοθεῖσαν ἡμῖν παρά τῆς σκηνῆς θεωρίαν. Τὸ γὰρ ὄνομα τοῦτο τῶν περὶ τὴν θείαν φύσιν θεωρουμένων δυνάμεων μεμαθήκαμεν, ἃς ό Ἡσαΐας καὶ ὁ ἰεζνξκιὴλ κατεκάη-ί σαν. Ἡ δὲ κιβωτὸς τῆς διαθήκης, κεκαλυμμένη ταῖς πτέρυξι, μὴ ξενιζέτω τὴν ἀκοήνο καὶ γὰρ ὲν τῷ Ἡσαΐᾳ τὸ ὅμοιον ἐστι μαθεῖν, έν αἰνίγματι παρά τοῦ προφήτου περὶ τῶν πτερύγοιν λεγόμενον· ὅδε μὲν ἡ κιβωτὸς, ἐκεῖ δὲ πρόσωπον, ὼς ἑνὸς ὄντος τοῦ ἐν ἀμφοτέροις νοουμένου, ὅπερ μοι δοκεῖ τὸ ἀκατάληπτον τῆς τῶν ἀπορρήτων Θεωρίας αἰνίσσεσθαι. Κᾶν περὶ λύχνων ἀκούσῃς πολυσχιδῶς ὲκ μιᾶς λυχνίας ἀνεχομένων, ὥστε ἄεθονον εἶναι καὶ δαψιλὲς τὸ φῶς πανταχόθεν λαμπόμενον οὐκ ἂν ἁμάρτοις, τὰς πολυειδεῖς τοῦ πνεύματος μαρμαρυγὰς διαπρέπειν ταύτῃ τῇ σκηνῇ λογιζόμενος, ant‘o; Ἠσοῖας ρησὶνδέπταχῆδιαιρῶν τὰς λαμπηδόνας τοῦ πνεύματος. Τὸ δὲ ἱλαστήριον οὐδὲ ἑρμηνείας οἶμαι προσδέεσθαι, τοῦ Ἀποστολου τὸ κεκρυμμένον γυμνώσαντος, ὃς φησιν· ὅτις ὃν προέθετο ὁ Θεὸς ἱλαστήριον τῶν ψυχῶν ἡμῶν. θυσιαστήριον δὲ καὶ θυμιατήριον ἀκούων, νοῶ τὴν διηνεκῶς ἐπιτελουμένην τῇ σκηνῇ ταύτῃ τῶν ἐπουρανίων προσκύνησιν. Ού γάρ μόνον ἐπιγείων καὶ ύπερχθονίων, ἀλλά καὶ τῶν ἐπουρανίων τὴν γλῶσσάν φησιν ἀναπέμπειν τὸν αἶνον τῇ τῶν πάντων ἀρχῇ. Τοῦτο δέ ἐστινὴ κεχαρισμένη τῷ Θεῷ θυσία, τὸ κάρπωμα τῶν χειλέων, καθὼς φησιν ό Ἀπόστολος, καὶ τῶν προσευχῶν ἡ εὐωδία. Ei δὲ καὶ δέρμα ὲν τούτοις ὁρᾶται πεφοινιγμένον βαφῇ, και τρίχες ὲξυφανθεῖσαι· οὐδὲ οὗτος ό είρμὸς ιιῆς θεωρίας διακοπήσεται. '0 γάρ προφητικὸς ὀφθαλμὸς, ἐν τῇ τῶν θείων ὀπτασίᾳ γινόμενος, εκεῖ καθεώραται προσωρισμένον τὸ σωτήριον πάθος ὅπερ
adytois, dia tou pneumatos …, ta tou paradeisou mystēria; kalōs an echoi tę̄ merekę̄ prosechontas hermēneią, pasan tēn tēs skēnēs theōrian synarmozein tǭ merei. Genoito dʼ an hēmin, diʼ hautōn tōn tou Apostolou logōn, hē tōn tēs skēnēs ainigmatōn saphēneia. Phēsi gar pou peri tou Monogenous, hon anti tēs skēnēs nenoēkameki, hoti en autǭ ektisthē ta panta, ta horata te kai ta aorata, eite thronoi, eite exousiai, eite archai, eite kyriotētes, eite dynameis. ’ Oukoun styloi oirgyrolampeis,D kai chrysēlatoi, kai anaphoreis, kai daktylioi, kai ta cheroubim ekeina, ta tais pteryxi tēn kibōton epekryptonta, kai talla panta, hosa hē tēs skēnopēgias hypographē periechei. ei men tis pros ta anō blepoi skopōn, hai hyperkosmioi gdynameisneisin, hai en tę̄ skēnę̄ theōroumenai, hai kata theian boulēsin to pan hypereidousai. Ekeinoi alēthinoi anaphoreis hēmōn, oi eis diakonian anastellomenoi dia] tous mellontas klēo ronomein sōtērian, hoi kathaper daktyliois tisi tais psychais hēmōn eneiromenoi tōn sōzomenōn, diʼ heauo tōn pros to hypsos tēs aretēs tous keimenous epi tēs gēs anapherontes. Cheroubim de eipōn ho logos kata.kalyptonta tais pteryxi ta enkeimena tę̄ kiÿōtǭ tēs diathēkēs mystēria, bebaioi tēn apodotheisan hēmin para tēs skēnēs theōrian. To gar onoma touto tōn peri tēn theian physin theōroumenōn dynameōn memathēkamen, has o Hēsaïas kai ho ieznxkiēl katekaē-i san. Hē de kibōtos tēs diathēkēs, kekalymmenē tais pteryxi, mē xenizetō tēn akoēno kai gar en tǭ Hēsaïą to homoion esti mathein, en ainigmati para tou prophētou peri tōn pterygoin legomenon; hode men hē kibōtos, ekei de prosōpon, ōs henos ontos tou en amphoterois nooumenou, hoper moi dokei to akatalēpton tēs tōn aporrētōn Theōrias ainissesthai. Kan peri lychnōn akousę̄s polyschidōs ek mias lychnias anechomenōn, hōste aethonon einai kai dapsiles to phōs pantachothen lampomenon ouk an hamartois, tas polyeideis tou pneumatos marmarygas diaprepein tautę̄ tę̄ skēnę̄ logizomenos, ant‘o? Ēsoias rēsindeptachēdiairōn tas lampēdonas tou pneumatos. To de hilastērion oude hermēneias oimai prosdeesthai, tou Apostolou to kekrymmenon gymnōsantos, hos phēsin; hotis hon proetheto ho Theos hilastērion tōn psychōn hēmōn. thysiastērion de kai thymiatērion akouōn, noō tēn diēnekōs epiteloumenēn tę̄ skēnę̄ tautę̄ tōn epouraniōn proskynēsin. Ou gar monon epigeiōn kai yperchthoniōn, alla kai tōn epouraniōn tēn glōssan phēsin anapempein ton ainon tę̄ tōn pantōn archę̄. Touto de estinē kecharismenē tǭ Theǭ thysia, to karpōma tōn cheileōn, kathōs phēsin o Apostolos, kai tōn proseuchōn hē euōdia. Ei de kai derma en toutois horatai pephoinigmenon baphę̄, kai triches exyphantheisai; oude houtos o eirmos iiēs theōrias diakopēsetai. '0 gar prophētikos ophthalmos, en tę̄ tōn theiōn optasią ginomenos, ekei katheōratai prosōrismenon to sōtērion pathos hoper
sanctuaries, was initiated through the Spirit into the mysteries of paradise. It would be well, attending to his partial interpretation, to fit the whole contemplation of the tabernacle to that part. The clarity of the tabernacle’s riddles may come to us through the Apostle’s own words. For he says somewhere of the Only-begotten, whom we have understood to be the tabernacle, that in him all things were created, visible and invisible, whether thrones or authorities or principalities or dominions or powers. So the silver-gleaming and gold-beaten pillars, the carrying poles and the rings, and those cherubim that cover the ark with their wings, and everything else the description of the building of the tabernacle contains — if one looks to things above in one’s inquiry — are the supercosmic powers contemplated in the tabernacle, which by the divine will hold up the universe. Those are our true carrying poles, sent out to serve for the sake of those who are to inherit salvation, who are threaded as through rings into the souls of those being saved, and through themselves lift up to the height of virtue those who lie on the earth. When the Word says that the cherubim cover with their wings the mysteries lying in the ark of the covenant, it confirms the contemplation of the tabernacle we have given. For we have learned that this is the name of the powers seen around the divine nature, which Isaiah and Ezekiel beheld. Let not the ark of the covenant covered with wings surprise the hearing; in Isaiah too one can learn the like, said in a riddle by the prophet about the wings: here it is the ark, there the face, as though what is understood in both were one. This seems to me to hint at the incomprehensibility of the contemplation of the secret things. And if you hear of lamps held up in many branches from a single lampstand, so that the light shines everywhere abundantly and plentifully, you would not be mistaken in reckoning that the manifold radiances of the Spirit shine forth in this tabernacle, as Isaiah says, dividing the brightness of the Spirit sevenfold. The mercy seat, I think, needs no interpretation, since the Apostle has uncovered what was hidden, saying that God set him forth as a mercy seat for our souls. When I hear of the altar and the altar of incense, I understand the worship of the heavenly beings perpetually performed in this tabernacle. For he says that not only the tongue of those on earth and under the earth, but also of those in heaven, sends up praise to the beginning of all things. This is the sacrifice pleasing to God, “the fruit of lips,” as the Apostle says, and the fragrance of prayers. And if skin dyed red and woven hair are seen among these, the sequence of contemplation will not be broken. For the prophetic eye, in the vision of divine things, beheld there the saving passion appointed beforehand,
Chapter 385
385PG 44:385a–385d
ὲν ἑκατέρῳ τῶν εἰρημένων σημαίνεται ο τοῦ μὲν ὲρυβήματος τὸ αἷμα, τῆς δὲ τριχὸς ἑρμηνευούσης τὴν νέκρωσιν. ’Δμοιρος γάρ αἰσθήσεως ή τρὶξ τῷ σώματι · διὸ κυρίως νεκρότητος γίνεται σύμβολον. Ὅταν μὲν οὖν τὴν ἄνω σκηνὴν βλέπη ταῦτα διά τούτων ὁ προφήτης ὁρᾷ. Εί δέ τις τὴν κάτω σκηνὴν θεωροίη ο ἐπειδὴ πολλαχῆ Χριστὸς ἠ Ἐκκλησία παρὰ τοῦ Παύλου κατονομάζεται· καλῶς ἂν ἔχοι τούς ὑπηρέτας τοῦ θείου μυστηρίου, οὓς καὶ στύλους τῆς Ἐκκλησίας κατονομάζει ὁ λόγος, ἀποστόλους τε καὶἔ διδασκάλους καὶ προφήτας. τὰ ὀνόματα ταῦτα ὀνομάζειν εἶναι. Οὐ γὰρ μόνον Πέτρος καὶ Ἰωάννης καὶ Ἰάκωβος, στύλοι τῆς Ἐκκλησίας εἰσίν· οὐδὲ μόνος ὁ Βαπτιστὴς Ἰωάννης ὁ λύχνος ἦν καιόμενοςο ἀλλὰ πάντες οἱ διʼ ἑαυτῶν τὴν Ἐκκλησίαν ἐρείδοντες, κα). oi διὰ τῶν ἰδίων ἔργων φωστῆρες γινόμενοι, καὶ στύλοι καὶ λύχνοι λέγονται. ι Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου, ι φησὶ πρὸς τοὺς ἀποστόλους ὁ Κύριος. Καὶ πάλιν ἑτέρους ό Θεῖος Ἀπόστοlo; στύλους είναιδιακελεύεται, λέγων θ ι Ἐδραῖοι γίνεσθε καὶ άμετακίνητοι,ιΚαὶ τὸν Τιμόθεον καλὸν στύλον ἐτεκτήνατο, ποιήσας αὐτὸν (καθώς φησι τῇ ἰδίᾳ φωνῇ) στύλον καὶ ἑδραίωμα τῆς Ἐκκλησίας ἀληθείας. Ἐν ταύτῃ τῇ σκηνῇ καὶ θυσία τῆς αἰνέσεως, καὶ θυμίαμα τῆς προσευχῆς, ἡ τῷ ὄρθρῳ καὶ τῇ ἑσπέρᾳ ἐνεργουμένη διὰ παντὸς καθορᾶται νοεῖν δὲ δίδωσι ταῦτα ὁ μέγας Δαυῖδ, κατευθύνων είς ὀσμὴν εὐωδίας τῷ Θεῷ τῆς προσευχῆς τὸ θυμίαμα· καὶ διὰ τῆς ἐκτάσεως τῶν χειρῶν, ἱερουργῶν τὴν θυσίαν. Λουτῆρας δέ τις ἁκούων, νοήσει πάντως τούς διὰ τοῦ μυστικοῦ ὓδατος τὸν μολυσμὸν ἀποκλύζοντας τῶν ἁμαρτιῶν. Λουτὴρ ἦν ό Ἰωάννης. ἐν τῷ Ἰορδάνῃ λούων, ἐν τῷ τῆς μετανοίας βαπτίσματν λουτὴρ ἦν ὁ Πέτρος, τρισχιλίους κατὰ ταύτὸν καθάπαξ κατάγων ὲπὶ τὸ ὕδωρ. Λουτὴρ τοῦ Κανδάκου ὁ Φίλιππος, καὶ πάντων πάντεςθτῶν μετεχόντων τῆς δωρεᾶς, οἱ ὲνεργοῦντες τὴν χάριν. Τὰς δὲ αὐλαίας, αἳ διὰ τῆς μετʼ ἀλλήλων συμ- 6ολῆς τὴν σκηνὴν ὲν κύκλῳ διαλαμβάνουσι, τὴν ἀγαπητικήν τε καὶ εἰρηνικὴν τῶν πιστευόντων ὀμόνοιαν εἷναί τις ὑπονοῶν, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος* οὓτω τοῦ Δαβὶδ ἑρμηνεύσαντος, ὃς φησιν, ὁτι,Θεὶς τὰ ὃριά σου εἰρήνην. Δέρμα δὲ πεφοινιγμένον, καὶ δέρρεις ἀπὸ τριχῶν, πρὸς κόσμον τῆς σκηνῆς συντελοῦσαι. καταλλήλως ἂν νοηθεῖεν ἦ τε νέκρωσις τῆς ἁμαρτητικῆς σαρκὸς, ἦς αἴνιγμα τὸ πεφοινιγμένον δέρμα ἐστὶ, καὶ ἡτραχεία διαγωγὴ κατʼ ἐγκράτειαν, οἷς ὡραΐζεται μάλιστα ἡ τῆς Ἐκκλησίας σκηνή. Τὰ γὰρ δέρματα ζωτικὴν ὲν ἑαυτοῖς οὐκ ἔχοντα δύναμιν τὴν ἐκ φύσεως, τῇ βαφῇ τοῦ ὲρλθήματος εὐανθῆ γίνεται, ὅπερ διδάσκει, τὴν διὰ τοῦ Πνεύματος ἐπανθοῦσαν χάριν μὴ ὲν ἑτέροις γίνεσθαι, εί μή τινες ἑαυτοὺς τῇ ἁμαρτίᾳ θεκρὼσαιεν. Εἰ δὲ καὶ σώφρων αἰδὼς [οὐ] τῇ βαφῇ τοῦ ἐρυθήματος ὐπὸ τοῦ λόγου σημαίνεται, ἐπὶ τῷ βουλομένῳ ποιοζμαι τὴν κρίσιν. Ἠ δὲ τῶν τριχῶν συμπλοκὴ, τραχύ τε καὶ … ἀπεργαζομένη ἐξύφασμα, τὴν
en hekaterǭ tōn eirēmenōn sēmainetai o tou men erybēmatos to haima, tēs de trichos hermēneuousēs tēn nekrōsin. ’Dmoiros gar aisthēseōs ē trix tǭ sōmati ; dio kyriōs nekrotētos ginetai symbolon. Hotan men oun tēn anō skēnēn blepē tauta dia toutōn ho prophētēs horą. Ei de tis tēn katō skēnēn theōroiē o epeidē pollachē Christos ē Ekklēsia para tou Paulou katonomazetai; kalōs an echoi tous hypēretas tou theiou mystēriou, hous kai stylous tēs Ekklēsias katonomazei ho logos, apostolous te kaie didaskalous kai prophētas. ta onomata tauta onomazein einai. Ou gar monon Petros kai Iōannēs kai Iakōbos, styloi tēs Ekklēsias eisin; oude monos ho Baptistēs Iōannēs ho lychnos ēn kaiomenoso alla pantes hoi diʼ heautōn tēn Ekklēsian ereidontes, ka). oi dia tōn idiōn ergōn phōstēres ginomenoi, kai styloi kai lychnoi legontai. i Hymeis este to phōs tou kosmou, i phēsi pros tous apostolous ho Kyrios. Kai palin heterous o Theios Apostolo? stylous einaidiakeleuetai, legōn th i Edraioi ginesthe kai ametakinētoi,iKai ton Timotheon kalon stylon etektēnato, poiēsas auton (kathōs phēsi tę̄ idią phōnę̄) stylon kai hedraiōma tēs Ekklēsias alētheias. En tautę̄ tę̄ skēnę̄ kai thysia tēs aineseōs, kai thymiama tēs proseuchēs, hē tǭ orthrǭ kai tę̄ hesperą energoumenē dia pantos kathoratai noein de didōsi tauta ho megas Dauid, kateuthynōn eis osmēn euōdias tǭ Theǭ tēs proseuchēs to thymiama; kai dia tēs ektaseōs tōn cheirōn, hierourgōn tēn thysian. Loutēras de tis hakouōn, noēsei pantōs tous dia tou mystikou hydatos ton molysmon apoklyzontas tōn hamartiōn. Loutēr ēn o Iōannēs. en tǭ Iordanę̄ louōn, en tǭ tēs metanoias baptismatn loutēr ēn ho Petros, trischilious kata tauton kathapax katagōn epi to hydōr. Loutēr tou Kandakou ho Philippos, kai pantōn pantesthtōn metechontōn tēs dōreas, hoi energountes tēn charin. Tas de aulaias, hai dia tēs metʼ allēlōn sym- 6olēs tēn skēnēn en kyklǭ dialambanousi, tēn agapētikēn te kai eirēnikēn tōn pisteuontōn omonoian heinai tis hyponoōn, ouk an hamartoi tou prepontos* houtō tou Dabid hermēneusantos, hos phēsin, hoti,Theis ta horia sou eirēnēn. Derma de pephoinigmenon, kai derreis apo trichōn, pros kosmon tēs skēnēs syntelousai. katallēlōs an noētheien ē te nekrōsis tēs hamartētikēs sarkos, ēs ainigma to pephoinigmenon derma esti, kai hētracheia diagōgē katʼ enkrateian, hois hōraïzetai malista hē tēs Ekklēsias skēnē. Ta gar dermata zōtikēn en heautois ouk echonta dynamin tēn ek physeōs, tę̄ baphę̄ tou erlthēmatos euanthē ginetai, hoper didaskei, tēn dia tou Pneumatos epanthousan charin mē en heterois ginesthai, ei mē tines heautous tę̄ hamartią thekrōsaien. Ei de kai sōphrōn aidōs [ou] tę̄ baphę̄ tou erythēmatos ypo tou logou sēmainetai, epi tǭ boulomenǭ poiozmai tēn krisin. Ē de tōn trichōn symplokē, trachy te kai … apergazomenē exyphasma, tēn
which is signified in each of the things mentioned: the red interpreting the blood, and the hair the deadness. For hair has no share in the body’s sensation, and so it properly becomes a symbol of deadness. When, then, the prophet looks at the tabernacle above, these are the things he sees through these figures. But if one contemplates the tabernacle below — since Paul often calls the Church Christ — it would be well to give these names to those who serve the divine mystery, whom the Word also calls pillars of the Church: apostles, teachers, and prophets. For not only Peter and John and James are pillars of the Church, nor was John the Baptist alone the burning lamp; all who support the Church through themselves and become luminaries through their own works are called both pillars and lamps. “You are the light of the world,” the Lord says to the apostles. And again the divine Apostle bids others be pillars, saying, “Be steadfast and immovable.” And he built Timothy into a fine pillar, making him (as he says in his own words) “a pillar and foundation” of the Church of truth. In this tabernacle the sacrifice of praise and the incense of prayer, offered at dawn and at evening, are seen continually. The great David gives us to understand this when he directs the incense of prayer to God as a sweet fragrance, and offers the sacrifice by lifting up his hands. One who hears of lavers will surely understand those who wash away the defilement of sins through the mystical water. John was a laver, washing in the Jordan in the baptism of repentance; Peter was a laver, bringing three thousand at once to the water; Philip was the laver of Candace’s servant; and all who administer the grace are lavers for all who share in the gift. As for the curtains, which are joined to one another and enclose the tabernacle all around, one who takes them to be the loving and peaceful concord of believers would not miss what is fitting; so David interpreted, saying, “who makes your borders peace.” The skin dyed red and the curtains of hair, which contribute to the adornment of the tabernacle, might fittingly be understood as the putting to death of the sinful flesh, of which the red-dyed skin is a riddle, and as the rough way of life in self-control; by these above all the tabernacle of the Church is made beautiful. For skins, which have no natural vital power in themselves, become bright with the red dye; this teaches that the grace that blossoms through the Spirit comes about only in those who make themselves dead to sin. And if modest shame too is signified by the Word through the red dye, I leave the judgment to whoever wishes. The weaving together of hair, producing a rough and … fabric,
Chapter 387
387PG 44:388a–388d
τραχεῖαν ταύτην καὶ δαπανητικὴν τῶν καθομιλοῦντων παθῶν ἐγκράτειαν ὑπαινίσσεται· τὰ δὲ τοιαῦτα πάντα δείκνυσιν ἐφʼ ἐαυτῇς ὴ ὲν παρθενίᾳ ζωὴ, ἡ τὴν σάρκα τῶν οὕτω βιούντων ὑποπιέζουσα. Εἰ δὲ τὸ ἔιδον, ὅπερ Ἀγιον ἁγίων λέγεται, τοῖς πολλοῖς ἐστιν ἀνεπίβατον, μηδὲ τοῦτο ἀπᾴδειν τῆς τῶν νοηθέντων ς ἀκολουθίας νομίσωμεν. ’Δληθῶς γὰρ ἅγιόν τι χρῆμά ἐστι, καὶ ἁγίων ἆγιον, καὶ τοῖς πολλοῖς ἄληπτόν τι καὶ ἀπρόσιτον, ἡ τῶν ὄντων ἀλήθεια, ἦς ὲν τοῖς ἀδύτοις τε καὶ ἀπορρήτοις τῇς τοῦ μυστηρίου σκηνῆς καθιδρυμένης, ἀπολυπραγμόνητον εἶναι χρὴ τῶν ὑπὲρ κατάληψιν ὄντων τὴν κατανόησιν · πιστεύοντας εἶναι μὲν τὸ ζητούμενον, ού μὴν τοῖς ὀφθαλμοῖς πάντων προκεῖσθαι, ἀλλʼ ὲν τοῖς ἀδύτοις τῆς διανοίας μένειν ἀπόρρητον. Ταῦτα δέ καὶ τά τοιαῦτα παιδευθεὶς διὰ τῆς κατὰ τὴν σκηνὴν ὀπτασίας, ὁ κεκαθαρμένος ἐκεῖνος ὀφ- Θαλμδς τῆς Μωῦσέως ἐκείνης ψυχῆς, καὶ διὰ τῶν τοιούτων ὑψωθεὶς θεαμάτων, πάλιν πρὸς κορυφὴν ἄλλων νοημάτων ἀναβιβάζεται, τὸν στολισμὸν τῆς ἱερωσύνης ὲκπαιδευόμενος· ἐν οἷς ἐστιν ὃ τε ὑποδύτης, καὶ ὁ ὲπενδύτης, καὶ τὸ προστήθιον ἐκεῖνο ταῖς ποικίλαις τῶν λίθων αῐγλαις περιλαμπόμενον, καὶ ή περὶ τὴν κεφαλὴν ταινία, καὶτὸ ἐπʼ αὐτῆς πέταλον, ή περισκελὶς, οί ροΐσκοι, oi κώδωνες, εἶτα ὑπεράνω πάντων, τὸ λόγιόν τε καὶ ἡ δήλωσις, καὶ ἠ ἐπʼ ἀμφοῖν θεωρουμένη ἀλήθεια, αἶ τε συνδετικαὶ τούτων ἑκατέρωθεν ἐπωμίδες, ὲγκεκολαμμέναι τῶν πατριαρχῶν τὰ ὀνόματα · ὧν ὑποτέμνεται τὸ πλῆθος τῇς καθʼ ἕκαστον ἀκριβοῦς θεωρίας, αὑτά τῆς περιβολῆς τά ὀνόματα. Ποῖον γάρ σωματικῶν ἐσθημάτων ὄνομα, δήλωσις, ἢ λόγιον, ἢ ἀλήθεια; ἦ δηλονότι δείκνυται διὰ τούτων, τὸ μὴ ταύτην τὴν αἰσθητὴν περιβολὴν διὰ τῆς ἱστορίας ἡμῖν ὑπογράφεσθαι, ἀλλά τινα κόσμον ψυχῆς, διὰ τῶν κατʼ ἀρετὴν ἐπιτηδευμάτων ὲξυφαινόμενον. ’Ὑάκινθός ἐστιν ἡ τοῦ ποδήρους βαφή · φασὶ δέ τινες τῶν πρὸ ἡμῶν τεθεωρηκότων τὸν λόγον, τὸν ἀέρα σημαίνεσθαι τῇ βαφῇ. Ἐγὼ δὲ εί μὲν τι τὸ τοιοῦτον τοῦ χρῶμα·τος άνθος πρὸς τὸ ἀέριον χρῶμα συγγενῶς ἔχει, ἀκριβῶς οὑκ ἔχω διῖσχυρίζεσθαι. Τὸν μέν τοι λόγον οὑκ ἀποβάλλω συντείνει γὰρ πρὸς τὴν κατʼ ἀρετὴν θεωρίαν νόημα, ὅτι βούλεται, τὸν μέλλοντα τῷ Θεῷ ἱερᾶσθαι, καὶ τὸ ἑαυτοῦ προσάγειν σῶμα τῇ ίερουρ· γίᾳ καὶ σφάγιον γίνεσθαι μὴ νεκρούμενον, ὲν τῇ ζώσῃ θυσίᾳ καὶ λογικῇ λατρείᾳ, μὴ παχείᾳ τινὶ καὶ πολυσάρκῳ τοῦ βίου περιβολῇ καταβλάπτειν τὴν ψυχὴν, ἀλλʼ ἀπολεπτύνειν οἷόν τι ἀράχνιον νῆμα τῇ καθαρότητι τῆς ζωῆς πάντα τὰ τοῦ βίου ἐπιτηδεύματα, καὶ ἐγγὺς εἶναι πρὸς τὸ ἀνωφερὲς τε καὶ κοῦφον καὶ ἐν· ἀέριον, τὴν σωματώδη ταύτην φύσιν μετακλάσαι · ἵνα ὅταν τῆς ἐσχάτης ἀκούσωμεν σάλπιγγος, ἀβαρεῖς τε καὶ κοῦφοι πρὸς τὴν φωνὴν τοῦ κελεύοντος εὑρεθέντες, μετάρσιοι διʼ ἀέρος ἅμα τῷ Κυρίῳ φερώμεθα, ὑπὸ μηδενὸς βάρους ἐπὶ τὴν γῆν καθελκόμενοι. Οὑκοῧν ὁ κατὰ τὴν τοῦ Ψαλμῳδοῦ ὑποθήκην, ὲκτήξας ὡς ἀράχνην τὴν ἑαυτοῦ ψυχὴν, τὸν άερώδη ἐκεῖνον χι
tracheian tautēn kai dapanētikēn tōn kathomilountōn pathōn enkrateian hypainissetai; ta de toiauta panta deiknysin ephʼ eautę̄s ē en parthenią zōē, hē tēn sarka tōn houtō biountōn hypopiezousa. Ei de to eidon, hoper Agion hagiōn legetai, tois pollois estin anepibaton, mēde touto apądein tēs tōn noēthentōn s akolouthias nomisōmen. ’Dlēthōs gar hagion ti chrēma esti, kai hagiōn agion, kai tois pollois alēpton ti kai aprositon, hē tōn ontōn alētheia, ēs en tois adytois te kai aporrētois tę̄s tou mystēriou skēnēs kathidrymenēs, apolypragmonēton einai chrē tōn hyper katalēpsin ontōn tēn katanoēsin ; pisteuontas einai men to zētoumenon, ou mēn tois ophthalmois pantōn prokeisthai, allʼ en tois adytois tēs dianoias menein aporrēton. Tauta de kai ta toiauta paideutheis dia tēs kata tēn skēnēn optasias, ho kekatharmenos ekeinos oph- Thalmds tēs Mōyseōs ekeinēs psychēs, kai dia tōn toioutōn hypsōtheis theamatōn, palin pros koryphēn allōn noēmatōn anabibazetai, ton stolismon tēs hierōsynēs ekpaideuomenos; en hois estin ho te hypodytēs, kai ho ependytēs, kai to prostēthion ekeino tais poikilais tōn lithōn aiglais perilampomenon, kai ē peri tēn kephalēn tainia, kaito epʼ autēs petalon, ē periskelis, oi roïskoi, oi kōdōnes, eita hyperanō pantōn, to logion te kai hē dēlōsis, kai ē epʼ amphoin theōroumenē alētheia, ai te syndetikai toutōn hekaterōthen epōmides, enkekolammenai tōn patriarchōn ta onomata ; hōn hypotemnetai to plēthos tę̄s kathʼ hekaston akribous theōrias, hauta tēs peribolēs ta onomata. Poion gar sōmatikōn esthēmatōn onoma, dēlōsis, ē logion, ē alētheia? ē dēlonoti deiknytai dia toutōn, to mē tautēn tēn aisthētēn peribolēn dia tēs historias hēmin hypographesthai, alla tina kosmon psychēs, dia tōn katʼ aretēn epitēdeumatōn exyphainomenon. ’Hyakinthos estin hē tou podērous baphē ; phasi de tines tōn pro hēmōn tetheōrēkotōn ton logon, ton aera sēmainesthai tę̄ baphę̄. Egō de ei men ti to toiouton tou chrōma;tos anthos pros to aerion chrōma syngenōs echei, akribōs houk echō diischyrizesthai. Ton men toi logon houk apoballō synteinei gar pros tēn katʼ aretēn theōrian noēma, hoti bouletai, ton mellonta tǭ Theǭ hierasthai, kai to heautou prosagein sōma tę̄ ierour; gią kai sphagion ginesthai mē nekroumenon, en tę̄ zōsę̄ thysią kai logikę̄ latreią, mē pacheią tini kai polysarkǭ tou biou peribolę̄ katablaptein tēn psychēn, allʼ apoleptynein hoion ti arachnion nēma tę̄ katharotēti tēs zōēs panta ta tou biou epitēdeumata, kai engys einai pros to anōpheres te kai kouphon kai en; aerion, tēn sōmatōdē tautēn physin metaklasai ; hina hotan tēs eschatēs akousōmen salpingos, abareis te kai kouphoi pros tēn phōnēn tou keleuontos heurethentes, metarsioi diʼ aeros hama tǭ Kyriǭ pherōmetha, hypo mēdenos barous epi tēn gēn kathelkomenoi. Houkoÿn ho kata tēn tou Psalmǭdou hypothēkēn, ektēxas hōs arachnēn tēn heautou psychēn, ton aerōdē ekeinon chi
hints at this rough self-control that wears away the passions that dwell with us. All such things the life of virginity displays in itself, which keeps under the flesh of those who live in this way. If the inner part, called the holy of holies, cannot be entered by the many, let us not think that this too is out of harmony with the sequence of our understanding. For truly the truth of the things that are is a holy thing, the holy of holies, incomprehensible and inaccessible to the many. Since it is set in the inner and secret parts of the tabernacle of the mystery, the understanding of what is beyond comprehension must be left unpried into: we believe that what we seek exists, yet not that it lies before the eyes of all, but that it remains secret in the inner sanctuary of the mind. Having been taught these and similar things through the vision of the tabernacle, that purified eye of Moses’ soul, raised up by such sights, is brought up again to the peak of other thoughts, as he is instructed in the vesture of the priesthood. Among these are the under-robe and the over-robe, and that breast-piece shining with the varied gleams of the stones, the head-band, the plate upon it, the leg-coverings, the pomegranates, the bells, and above all the oracle and the manifestation, and the truth contemplated on both, and the shoulder-pieces that bind these on either side, engraved with the names of the patriarchs. The very names of the vesture cut short the many details of an exact contemplation of each. For what bodily garment is called “manifestation,” or “oracle,” or “truth”? Surely this shows that it is not this perceptible clothing that the history describes for us, but an adornment of the soul, woven by the pursuits of virtue. The dye of the ankle-length robe is blue. Some of those before us who contemplated the text say that the air is signified by this dye. I cannot affirm exactly whether the bloom of such a colour is akin to the colour of the air. Yet I do not reject the account, for the meaning contributes to the contemplation of virtue. It wishes that one who is to serve God as priest, and to offer his own body for the sacred service and become a victim that is not put to death, in the living sacrifice and the rational worship, should not burden his soul with a thick and fleshy covering of life; he should make all the pursuits of life fine as a spider’s thread through purity of life, and reshape this bodily nature so as to be near to what is upward-tending, light, and airy; so that when we hear the last trumpet, we may be found weightless and light at the voice of him who gives the command, and may be carried aloft through the air together with the Lord, drawn down to the earth by no weight. So whoever, following the Psalmist’s counsel, has made his soul waste away like a spider has put on that airy
Chapter 389
389PG 44:389a–389d
τῶνα περιεβάλετο ἐκ κεφαλῆς εἰς ἄκρους πόδας διἡκοντα. Ού γὰρ βούλεται κολοβοῦσθαι τὴν ἀρετὴν 6 νόμος. Ἦ οὖν λαμπηδὼν τῶν καλῶν ἔργων, οἱ χρυσοῖ κὼδωνές εἰσι, τοῖς ῥοΐσκοις περιδονούμενοι. Δύο γάρ ἐστι ταῦτα ἐπιτηδεύματα, διʼ ὧν ἡ ἀρετὴ συναγείρεταιο η εἰς τὸν Θεὸν πίστις, ἥ τε παρὰ τὸν βίον συνείδησις. Τούτους προστίθησι τῷ ἐνδύματι τοῦ Τιμοθέου τοὺς ῥοΐσκους τε καὶ τοὺς κώδωνας 6 μέγας Παῦλος, εἰπὼν αὑτὸν ἔχειν δεῖν πίστιν καὶ ἀγαθὴν συνείδησιν. Οὐκοῦν ὴ μὲν πίστις καθαρὸν ὴχείτω καὶ μεγαλόφωνον ἐν τῷ τῆς ἁγίας Τριάδος κηρύγματι. '0 δὲ βίος μιμείσθω τοῦ καρποῦ τῆς ῥοιᾶς τὴν φύσιν ἐκείνης τε γάρ ἄβρωτός ἐστιν ἡ ἐπιφάνεια, στερρῷ τε καὶ κατεστυμμένῳ τῷ ἐλύτρῳ διειλημμένη. Τὸ δὲ ἐγκείμενον, ἡδὺ μὲν ὀφθῆναι τῷ ποικίλῳ τε καὶ εὐκόσμῳ τῆς τοῦ καρποῦ διαθέσεως, ἥδιον δὲ τῇ γεύσει γίνεται, καταγλυκαϊνον τὴν αἴσθησιν. Ἤ τε φιλόσοφος καὶ κατεσκληκυῖα διαγωγὴ δύσληπτός τις οὖσα καὶ ἀηδὴς τῇ αἰσθήσει, πλήρης ἀγαθῶν ἐλπίδων ἐστὶ, κατὰ τὸν ῐδιον καρπὸν πεπανθεῖσα. Ἐπειδάν γὰρ 6 γεωργὸς ἡμῶν ἀναπτύξῃ τοῦ βίου τὴν ροιάν τῷ ίδίῳ καιρῷ, καὶ δείξῃ τῶν ἀποθέτων τὺ κάλλος · τότε γλυκεῖα γίνεται τοῖς ἀπολαύουσιν ὴ μετουσία τῶν ἰδίων καρπῶν. Φησὶ γάρ που καὶ 6 θεῖος Ἀπόστολος, ὅτι πᾶσα παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλά λύπης· τοῦτό ἐστι τῆς ῥοιᾶς τὸ προεντυγχάνον τοῖς ἁπτομένοις · ὕστερον δέ καρπὸν εἰρηνικὸν ἀποδίδωσι. Τοῦτο ὴ τῶν ἔνδοθεν ἐδωδίμων γλυκύτης. Τὸν δὲ χιτῶνα τοῦτον καὶ κοσυμόωτδν εἶναι 6 λόγος διακελεύεται. Κόσυμβοι δέ εἱσι, τὰ ἔξω τῆς χρείας, κόσμου χάριν, ἀπηρτημένα σφαιροειδῆ ἀπαρτή ματα. Μανθάνομεν δέ διὰ τούτων ο τὺ δεῖν μὴ τῇ ἐντολῇ μόνον τὴν ἀρετὴν μετρεῖσθαι, ἀλλὰ τι καὶ παρʼ ἡμῶν ὲξευρίσκεσθαι διὰ τῶν ἔξωθεν παρεπινοουμένων. Ὠς ἂν προσθήκη τις τοῦ κόσμου γένοιτο τῷ ἐνδύματι, οἷος 6 Παῦλος ἦν, τοὺς καλοὺς παρʼ ἑαυτοῦ κοσύμβους ταῖς ἐντολαῖς συμπλέκων. Τοῦ γὰρ νόμου κελεύοντος τοὺς τῷ θυσιαστηρίῳ προσεδρεύοντας, τῷ θυσιαστηρίῳ συμμερίζεσθαιο καὶ μὴ κωλύοντος ἀδελφὴν γυναῖκα περιάγειν, καὶτοὺς τὸ Εὑαγγέλιον καταγγέλλοντας, ἐκεῖθεν ζῇν· οὗτος ἀδάπανον ποιεῖται τὺ Εὐαγγέλιον, πεινῶν καὶ διψῶν καὶ γυμνητεύων. Οὗτοί εἰσιν οἱ καλοὶ κόσυμδοι, οἱ τὸν χιτῶνα τῶν ἐντολῶν τῇ παρʼ ἐαυτῶν προσθήκῃ κατακοσμοῦντες. Εἶτα δύο πέπλοι ἀνωθεν ἐπιβάλλονται τῷ ποδήρει ἐκ τῶν ὤμων μέχρι τοῦ στήθους καὶ τῶν μεταφρένων καθήκοντες, δύο πόρπαις καθʼ ἐκάτερον ὦμον ἀλλήλοις ἐνούμενοι. Δί δὲ πόρπαι λίθοι εἰσὶ τὰ τῶν πατριαρχῶν ὀνόματα ἒξ καθʼ ἑκάτερον ἐν τοῖς χαράγμασι φέρουσαι. Ποικίλη δὲ τῶν πέπλων ἡ ίστουργία. Ὑάκινθος μὲν πορφύρῳ συμπλέκεται. T6 δὲ τῆς κόκκου ἐρύθημα τῇ βύσσῳ μίγνυται. Πᾶσι δὲ τούτοις τοῦ ἐκ χρυσίου νῆμα συγκατασπείρεται· ὡς ἐκ τῆς πολυειδοῦς ταύτης τῆς βαφῆς, μίαν τινὰ συγκεκραμένην ὤραν ἐκ τοῦ ῦφάσματος
tōna periebaleto ek kephalēs eis akrous podas diēkonta. Ou gar bouletai kolobousthai tēn aretēn 6 nomos. Ē oun lampēdōn tōn kalōn ergōn, hoi chrysoi kōdōnes eisi, tois rhoïskois peridonoumenoi. Dyo gar esti tauta epitēdeumata, diʼ hōn hē aretē synageiretaio ē eis ton Theon pistis, hē te para ton bion syneidēsis. Toutous prostithēsi tǭ endymati tou Timotheou tous rhoïskous te kai tous kōdōnas 6 megas Paulos, eipōn hauton echein dein pistin kai agathēn syneidēsin. Oukoun ē men pistis katharon ēcheitō kai megalophōnon en tǭ tēs hagias Triados kērygmati. '0 de bios mimeisthō tou karpou tēs rhoias tēn physin ekeinēs te gar abrōtos estin hē epiphaneia, sterrǭ te kai katestymmenǭ tǭ elytrǭ dieilēmmenē. To de enkeimenon, hēdy men ophthēnai tǭ poikilǭ te kai eukosmǭ tēs tou karpou diatheseōs, hēdion de tę̄ geusei ginetai, kataglykaïnon tēn aisthēsin. Ē te philosophos kai katesklēkuia diagōgē dyslēptos tis ousa kai aēdēs tę̄ aisthēsei, plērēs agathōn elpidōn esti, kata ton idion karpon pepantheisa. Epeidan gar 6 geōrgos hēmōn anaptyxę̄ tou biou tēn roian tǭ idiǭ kairǭ, kai deixę̄ tōn apothetōn ty kallos ; tote glykeia ginetai tois apolauousin ē metousia tōn idiōn karpōn. Phēsi gar pou kai 6 theios Apostolos, hoti pasa paideia pros men to paron ou dokei charas einai, alla lypēs; touto esti tēs rhoias to proentynchanon tois haptomenois ; hysteron de karpon eirēnikon apodidōsi. Touto ē tōn endothen edōdimōn glykytēs. Ton de chitōna touton kai kosymoōtdn einai 6 logos diakeleuetai. Kosymboi de heisi, ta exō tēs chreias, kosmou charin, apērtēmena sphairoeidē apartē mata. Manthanomen de dia toutōn o ty dein mē tę̄ entolę̄ monon tēn aretēn metreisthai, alla ti kai parʼ hēmōn exeuriskesthai dia tōn exōthen parepinooumenōn. Ōs an prosthēkē tis tou kosmou genoito tǭ endymati, hoios 6 Paulos ēn, tous kalous parʼ heautou kosymbous tais entolais symplekōn. Tou gar nomou keleuontos tous tǭ thysiastēriǭ prosedreuontas, tǭ thysiastēriǭ symmerizesthaio kai mē kōlyontos adelphēn gynaika periagein, kaitous to Heuangelion katangellontas, ekeithen zę̄n; houtos adapanon poieitai ty Euangelion, peinōn kai dipsōn kai gymnēteuōn. Houtoi eisin hoi kaloi kosymdoi, hoi ton chitōna tōn entolōn tę̄ parʼ eautōn prosthēkę̄ katakosmountes. Eita dyo peploi anōthen epiballontai tǭ podērei ek tōn ōmōn mechri tou stēthous kai tōn metaphrenōn kathēkontes, dyo porpais kathʼ ekateron ōmon allēlois enoumenoi. Di de porpai lithoi eisi ta tōn patriarchōn onomata ex kathʼ hekateron en tois charagmasi pherousai. Poikilē de tōn peplōn hē istourgia. Hyakinthos men porphyrǭ sympleketai. T6 de tēs kokkou erythēma tę̄ byssǭ mignytai. Pasi de toutois tou ek chrysiou nēma synkataspeiretai; hōs ek tēs polyeidous tautēs tēs baphēs, mian tina synkekramenēn ōran ek tou yphasmatos
tunic reaching from the head to the ends of the feet; for the law does not want virtue to be cut short. The golden bells, ringing alternately with the pomegranates, are the brightness of good works. For there are these two pursuits by which virtue is gathered: faith toward God and a good conscience in one’s life. The great Paul adds these pomegranates and bells to Timothy’s garment when he says that he must have faith and a good conscience. So let faith sound clearly and loudly in the proclamation of the Holy Trinity, and let one’s life imitate the nature of the fruit of the pomegranate. Its surface is inedible, enclosed in a hard and bitter rind; but what lies within is pleasant to see in the varied and orderly arrangement of the fruit, and more pleasant still to taste, sweetening the sense. So the philosophic and austere way of life, though hard to take and unpleasant to the senses, is full of good hopes once ripened into its own fruit. For when our farmer opens the pomegranate of life in its own time and shows the beauty of what is stored inside, then the sharing in its own fruits becomes sweet to those who enjoy them. For the divine Apostle too says somewhere that all discipline seems for the present to be a matter not of joy but of grief — this is the part of the pomegranate that first meets those who touch it — but later it yields the peaceful fruit; this is the sweetness of the edible part within. The Word also bids that this tunic be tasselled. Tassels are spherical pendants hung on beyond need, for ornament. By these we learn that virtue must not be measured by the commandment alone, but that something should also be found by ourselves, through further things we devise, so that some addition of ornament may come to the garment. Such was Paul, who wove his own fine tassels into the commandments. For while the law commands that those who serve at the altar share with the altar, and does not forbid taking a sister about as a wife, and directs that those who proclaim the Gospel should live by it, he makes the Gospel free of charge, hungering, thirsting, and going naked. These are the fine tassels that adorn the tunic of the commandments with their own additions. Then two robes are put on over the ankle-length robe, coming down from the shoulders to the breast and the back, joined to each other by two clasps, one on each shoulder. The clasps are stones that bear in their engravings the names of the patriarchs, six on each. The weaving of the robes is varied: blue is interwoven with purple, the red of scarlet is mingled with fine linen, and through all these a thread of gold is sown, so that from this many-coloured dyeing one blended beauty
Chapter 391
391PG 44:392a–392d
ἀπαυγάζεσθαι ι ἃ δέ διά τούτων μανθάνομεν, ταῦτά ἐστιν ὅτι τά ἄνω τῆς περιβολῆς, ὅσα τῆς Πατριάρχαι δέ ταῖς ἐπωμίσιν ἐγγεγραμμένοι, οὗ μικρὰ πρὸς τὸν τοιοῦτον καλλωπισμὸν ἡμῖν συνεισφέρουσι· τοῖς γὰρ προλαβοῦσι τῶν ἀγαθῶν ὑποδείγμασι κατακοσμεῖ-ται μᾶλλον ὴ τῶν ἀνθρώπων ζωή. Πάλιν δὲ τῷ κόσμῳ τῶν πέπλων ἕτερος ἄνωθεν ἐπιβάλλεται κόσμος ἀσπίδες ἐκ χρυσοῦ καθʼ ἐκατέρων τῶν ἐπωμίδων καθειμέναι, καὶ διʼ ἑαυτῶν άνέχουσαί τι χρυσότευκτον ἐν τετραγώνῳ τῷ σχήματι, δυοκαίδεκα λίθοις καταλαμπόμενον, στιχηδὸν διακειμένοις· τέτταρες δὲ οί λίθοι, τριάδα λίθων ἕκαστος περιέχοντες. Ἐν αἷς οὐκ ἦν εὑρεῖν τινα ὁμοειδῆ προς τὴν ἑτέραν· ἀλλʼ ἰδιαζούσαις αὐγαῖς ἑκάστη ἐκαλλωπίζετο. Τὸ μὲν δὴ σχῆμα τοῦ κόσμου, τοῦτο · ἡ δὲ διάνοια, ἡ μὲν τῶν ἀσπίδιον τῶν καθειμένων ἀπὸ τῶν ὤμων, τὸ περιδέξιον τῆς κατά τοῦ ἀντικειμένου ὁπλίσεως ύπαινίσσεται, ὼς ἐδείχθη. Καθὼς μικρῷ πρόσθεν εἴρηται, τῆς ἀρετῆς κατορθουμένης διά τε πίστεως, καὶ τῆς κατὰ τὸν βίον τοῦτον ἀγαθῆς συνειδήσεως, πρὸς ἀμφότερα ὴσφαλίσθαι ταῖς τῶν ἀσπίδων προσβολαῖς, ἄτρωτον τῶν τοιούτων βελῶν διαμένοντα, διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν · τὸ δέ τετράγωνον ἐκεῖνο κότμιον, τὸ τῶν ἀσπίδων ἑκατέρωθεν ἐξηρτημένον. ἐν ᾧ εἰσιν οἱ ἐπώνυμοι τῶν φυλῶν πατριάρχαι τοῖς λίθοις κατάγραπτοι · τούτο τῆς καρδίας προκάλυμμα γίνεται. Παιδεύοντος ἡμᾶς τοῦ λόγου, δτι ὁ ταῖς δύο ταύταις ἀσπίσι τὸν πονηρὸν τοξότην ἀποκρουσάμενος, πάσαις ταῖς τῶν πατριαρχῶν ἀρεταῖς καταο κοσμήσει τὴν ἰδίαν ψυχὴν, ἄλλου ἄλλως ἐν τῷ πέπλῳ τῆς ἀρετῆς διαλάμποντος. Τὸ δὲ σχῆμα τοῦ τετραο γώνου, ἔνδειξίς σοι ἔστω τῆς ἐν τῷ καλῷ παγιότητος. Δυσμετάθετον γὰρ τὸ τοιοῦτον σχῆμα, διʼ ἴσου ταῖς γωνίαις ἐπὶ τῆς εὐθείας τῶν πλευρῶν ἐρειδόμενον οἱ δὲ τελαμῶνες, διʼ ὧν τά προκοσμήματα ταῦτα συνδεσμεῖται πρὸς τοὺς βραχίονας, δόγμα μοι δοκοῦσι πρὸς τὸν ὑψηλὸν,βίον παρέχεσθαι, τοῦ δεῖν συνἅπτειν τὴν πρακτικὴν φιλοσοφίαν τῇ κατά θεωρίαν ἐνεργουμένη · ῶστε τὴν καρδίαν μὲν. τῆς θεωρίαςο τοὺς δὲ βραχίονας τῶν ἔργων σύμβολα γίνεσθαι. Κεφαλὴ δὲ κοσμουμένη τῷ διαδήματι, τὸν ἀποκείμενον τοῖς εὖ βεβιωκόσι στέφανον ἀποσημαίνει, ὃν κοσμεῖ ό ἐσφραγισμένος τῶ χρυσῷ πετάλῳ τοῖς ἀρρήτοις χαράγμασιν. ’Υπόδημα δὲ οὐ περιτίθησι τῷ τὸν τοιοῦτον κόσμον ἐνδεδυκότι · ὡς ἂν μὴ βαρύνοιτο πρὸς τὸν δρόμον, καί δυσκίνητος εἴη τῇ τῶν νεκρῶν δερμάτων περιβολῇ, κατά τὴν γενομένην ἐπὶ τῆς τοῦ ὅρους θεωρίας διάνοιαν. Πῶς οὖν ἔμελλεν ἀντὶ κόσμου τῷ ποδὶ τὸ ὑπόδημα γίνεσθαι, τὸ κατὰ τὴν πρώτην μυσταγωγίαν ὡς ἐμπόδιον τῆς ἀνόδου ἀποβαλλόμενον; Ὀ δὲ τοσοῦτον διαβὰς διά τῶν καθεξῆς θεωρηθεισῶν ἡμῖν ἀναβάσεων, τὰς θεοτεύκτους πλάκας διὰ χειρὸς φέρει,ιαῖ θεῖον νόμον ἐν αὑταῖς περιέχουσιν.
apaugazesthai i ha de dia toutōn manthanomen, tauta estin hoti ta anō tēs peribolēs, hosa tēs Patriarchai de tais epōmisin engegrammenoi, hou mikra pros ton toiouton kallōpismon hēmin syneispherousi; tois gar prolabousi tōn agathōn hypodeigmasi katakosmei-tai mallon ē tōn anthrōpōn zōē. Palin de tǭ kosmǭ tōn peplōn heteros anōthen epiballetai kosmos aspides ek chrysou kathʼ ekaterōn tōn epōmidōn katheimenai, kai diʼ heautōn anechousai ti chrysoteukton en tetragōnǭ tǭ schēmati, dyokaideka lithois katalampomenon, stichēdon diakeimenois; tettares de oi lithoi, triada lithōn hekastos periechontes. En hais ouk ēn heurein tina homoeidē pros tēn heteran; allʼ idiazousais augais hekastē ekallōpizeto. To men dē schēma tou kosmou, touto ; hē de dianoia, hē men tōn aspidion tōn katheimenōn apo tōn ōmōn, to peridexion tēs kata tou antikeimenou hopliseōs ypainissetai, ōs edeichthē. Kathōs mikrǭ prosthen eirētai, tēs aretēs katorthoumenēs dia te pisteōs, kai tēs kata ton bion touton agathēs syneidēseōs, pros amphotera ēsphalisthai tais tōn aspidōn prosbolais, atrōton tōn toioutōn belōn diamenonta, dia tōn hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn ; to de tetragōnon ekeino kotmion, to tōn aspidōn hekaterōthen exērtēmenon. en hǭ eisin hoi epōnymoi tōn phylōn patriarchai tois lithois katagraptoi ; touto tēs kardias prokalymma ginetai. Paideuontos hēmas tou logou, dti ho tais dyo tautais aspisi ton ponēron toxotēn apokrousamenos, pasais tais tōn patriarchōn aretais katao kosmēsei tēn idian psychēn, allou allōs en tǭ peplǭ tēs aretēs dialampontos. To de schēma tou tetrao gōnou, endeixis soi estō tēs en tǭ kalǭ pagiotētos. Dysmetatheton gar to toiouton schēma, diʼ isou tais gōniais epi tēs eutheias tōn pleurōn ereidomenon hoi de telamōnes, diʼ hōn ta prokosmēmata tauta syndesmeitai pros tous brachionas, dogma moi dokousi pros ton hypsēlon,bion parechesthai, tou dein synaptein tēn praktikēn philosophian tę̄ kata theōrian energoumenē ; ōste tēn kardian men. tēs theōriaso tous de brachionas tōn ergōn symbola ginesthai. Kephalē de kosmoumenē tǭ diadēmati, ton apokeimenon tois eu bebiōkosi stephanon aposēmainei, hon kosmei o esphragismenos tō chrysǭ petalǭ tois arrētois charagmasin. ’Ypodēma de ou peritithēsi tǭ ton toiouton kosmon endedykoti ; hōs an mē barynoito pros ton dromon, kai dyskinētos eiē tę̄ tōn nekrōn dermatōn peribolę̄, kata tēn genomenēn epi tēs tou horous theōrias dianoian. Pōs oun emellen anti kosmou tǭ podi to hypodēma ginesthai, to kata tēn prōtēn mystagōgian hōs empodion tēs anodou apoballomenon? O de tosouton diabas dia tōn kathexēs theōrētheisōn hēmin anabaseōn, tas theoteuktous plakas dia cheiros pherei,iai theion nomon en hautais periechousin.
shines from the fabric. What we learn from these is this: that the upper parts of the vesture … and the patriarchs engraved on the shoulder-pieces contribute not a little to such adornment for us, for human life is adorned all the more by the good examples that went before. Again, over the ornament of the robes another ornament is put from above: gold shields hanging down on each of the shoulder-pieces and holding up something gold-wrought of square shape, shining with twelve stones set in rows. There are four rows, each containing three stones; among them none could be found of the same kind as another, but each was adorned with its own gleams. That is the form of the ornament. As for the meaning: the shields hanging from the shoulders hint at armour against the adversary that serves on both sides, as has been shown. As was said a little before, since virtue is achieved through faith and through a good conscience in this life, one is secured on both sides by the protection of the shields, remaining unwounded by such darts, through the weapons of righteousness for the right hand and for the left. That square ornament hanging from the shields on either side, on whose stones are inscribed the patriarchs who gave their names to the tribes, becomes a covering for the heart. The Word teaches us that whoever has driven off the evil archer with these two shields will adorn his own soul with all the virtues of the patriarchs, each shining in a different way in the robe of virtue. Let the square shape be for you an indication of steadfastness in the good; for such a shape is hard to shift, resting equally on its angles along the straight lines of its sides. The straps by which these ornaments in front are bound to the arms seem to me to give a teaching for the lofty life: one must join practical philosophy to the philosophy that works through contemplation, so that the heart becomes a symbol of contemplation and the arms of works. The head adorned with the diadem signifies the crown laid up for those who have lived well, which the gold plate, sealed with the ineffable characters, adorns. He puts no sandal on one who is clothed in such adornment, so that he may not be weighed down for the race and made slow by a covering of dead skins, in accordance with the meaning reached in the contemplation on the mountain. How could the sandal become an ornament for the foot, when in the first initiation it was cast off as a hindrance to the ascent? Whoever has gone so far through the ascents we have contemplated in order carries in his hand the tablets made by God, which contain the divine law.
Chapter 393
393PG 44:393a–393d
’Λλλά συντρίβονται αὗται, τῇ τραχύτητι τῆς τῶε ἡμαρτηκότων ἀντιτυπίας πριτριόεἰσαι. Τὸ δὲ τῆς Πᾶσα γὰρ ἡ περὶ τὰ εἴδωλα πλάνη, τέλεον ἐξ· ηφανίσθη, καταωθεῖσα παρά τῶν εὐσεβῶν στομάτων. τῶν διὰ τῆς ἀγαθῆς ὁμολογίας τὸν ἀφανισμὸν τῆς ἀσεεοῦς ῦλης ὲν αὐτοῖς ποιησαμένων. Καὶ ὕδωρ γέγονει ἀτεχνῶς παρώικὸν τε καὶ ἀνυπόστατον τά πάλαι πεπηγότα παρά τοῖς εἰδωλολάτραις μυστήρια, ὕδωρ ὑπ αὐτῶν τῶν ποτε εἰδωλομανούντων στομάτων κατα πινόμενον. Ὅταν γὰρ ἴδῃς τοὺς πρότερον τῇ τοιαύτῃ ὑποπίπτοντας ματαιότητι, νῦν ἀναιροῦντας ἐκεῖνα καὶ ἀφανίζοντας, ὲν οἷς αὐτῶν ἦν ἡ πεποίθησις ἆρ ούχὶ βοᾷν σοι δοκεῖ φανερῶς ἡ ἱστορία· Καταποθήσεταί ποτε πᾶν εἴδωλον τοῖς στόμασι τῶν πρὸς εὐσέβειαν ἀπὸ τῆς ἀπάτης μετατεθέντων; Ὀπλίζει δὲ τοὺς Λευίτας ὁ Μωῦσῆς κατά τῶν ὁμοφύλων, καὶ διαπεράσαντες τὴν παρεμ6ολὴν, ἀπʼ ἄκρου πέρατος ἐπὶ τὸ ἕτερον ἀκρον, ἀνεξέταστον ποιοῦνται τῶν ἐντυγχανόντων τὸν φόνον, τῇ ἀκμῇ τοῦ ξίφους τὴν κατὰ τῶν ἀναιρουμένων ἐπιτρέψαντες ψῆφον. Ἐπίτης δὲ κατά παντὸς τοῦ προτυχόντος ὲνεργουμένου τοῦ φόνου, οὐ διακρίνων ἐν τοῖς ἀναιρουμένοις τῶν ἀνθρώπων, ού συνιεὶς τὸν ἐχθρὸν ἢ τὸν φίλον, τὸν ξένον ἢ τὸν οἰκεῖον, τὸ συγγενὲς ἢ τὸ ἀλλότριον · ἀλλὰ μία τις χειρδς ἦν ὁρμὴ, κατὰ παντὸς τοῦ προσπίπτοντος ὁμοίως ἐπίσης ἐνεργουμένη. '0 δὲ περὶ τούτου λόγος ταύτην ἂν ἡμῖν παράσχοιτο τὴν ὠφέλειαν, ἐπειδὴ πανδημεὶ πάντες πρὸς τὸ κακὸν συνεφρόνησαν, καὶ ὥσπερ εἷς ἐγένετο τῷ λόγῳ τῆς κακίας τὺ στρατόπεδον ἆπαν ἀδιάκριτος ή κατʼ αὐτῶν γίνεται μάστιξ. Ὠς γάρ τινα τῶν ἐπὶ κακίᾳ πεφωραμένων ό πληγαῖς αἰκιζόμενος, ὅ, τί περ ἂν τύχῃ τοῦ σώματος καταξαίνει διὰ τῆς μάστιγος, εἰδὼς ὃτι ἡ ἐπὶ μέρους ὀδύνη πρὸς διὸ πᾶν διέρχεται” οῦτως ὡς παντὸς ὁμοίως κολαζομένου, τοῦ είς τὴν κακίαν ωμφυέντος σώματος, ή ἐπὶ μέρους ἐνεργουμένη μάστιξ τὸ πᾶν ὲσωφρόνιζεν. Οὐκοῦν εἴ ποτε τῆς ίσης κακίας ὲν πολλοῖς θεωρουμένης, μὴ κατά πάντων, ἀλλά κατά τινων ἐνεργήσει ἡ τοῦ Θεοῦ ἀγανάκτησις ο νοεῖν προσήκει τὴν διὰ φιλανθρωπίας τῶν ἐνεργουμένων διόρθωσιν · ούιπάντων μὲν τυπτομένων, πάντων δὲ ταῖς μερικαίς πληγαῖς πρὸς τὴν τῆς κακίας ἀποστροφὴν σωφρονιζομένων. Ἀλλά τοῦτο μὲν ἑτι τῶν καθʼ ἱστορίαν γεγραμμένων τὸ νόημα. Ἡ δὲ ἀναγωγὴ τοῦτον ἂν ἡμᾶς τὸν τρόπον ὠφελήσειεν. Ἐπειδὴ φησιν ὲν κοινῷ κηρύγματι πρὸς πάντας ό νομοθέτης, ὅτι ι Εἴ τις πρὸς τὸν Κύριον, ίτω πρός με. ι Ὅπερ ἐστὶνὴ τοῦ νόμου φωνὴ πᾶσιν ἐγκεα λευομένη τὺ, Εἴ τις βούλεται τοῦ Θεοῦ φίλος εἶναι, ἐμοὶ τῷ νόμῳ φίλος γενέσθω. '0 γάρ τῷ νόμῳ φίλος, καὶ τῷ θεῷ φίλος ἐστὶ, πάντωςο καὶ τοῖς πρὸς αὑτὸν διὰ τοιούτου κηρύγματος ἀθροισθεῖσιν ὲγκελεύεται χρήσασθαι τῷ ξίφει κατὰ τοῦ ἀδελφοῦ καὶ τοῦ φίλου καὶ τοῦ πλησίον. Νοοῦμεν δὲ πρὸς τὸ ἀκόλουθον βλέποντες
’Llla syntribontai hautai, tę̄ trachytēti tēs tōe hēmartēkotōn antitypias pritrioeisai. To de tēs Pasa gar hē peri ta eidōla planē, teleon ex; ēphanisthē, kataōtheisa para tōn eusebōn stomatōn. tōn dia tēs agathēs homologias ton aphanismon tēs aseeous ylēs en autois poiēsamenōn. Kai hydōr gegonei atechnōs parōikon te kai anypostaton ta palai pepēgota para tois eidōlolatrais mystēria, hydōr hyp autōn tōn pote eidōlomanountōn stomatōn kata pinomenon. Hotan gar idę̄s tous proteron tę̄ toiautę̄ hypopiptontas mataiotēti, nyn anairountas ekeina kai aphanizontas, en hois autōn ēn hē pepoithēsis ar ouchi boąn soi dokei phanerōs hē historia; Katapothēsetai pote pan eidōlon tois stomasi tōn pros eusebeian apo tēs apatēs metatethentōn? Oplizei de tous Leuitas ho Mōysēs kata tōn homophylōn, kai diaperasantes tēn parem6olēn, apʼ akrou peratos epi to heteron akron, anexetaston poiountai tōn entynchanontōn ton phonon, tę̄ akmę̄ tou xiphous tēn kata tōn anairoumenōn epitrepsantes psēphon. Epitēs de kata pantos tou protychontos energoumenou tou phonou, ou diakrinōn en tois anairoumenois tōn anthrōpōn, ou synieis ton echthron ē ton philon, ton xenon ē ton oikeion, to syngenes ē to allotrion ; alla mia tis cheirds ēn hormē, kata pantos tou prospiptontos homoiōs episēs energoumenē. '0 de peri toutou logos tautēn an hēmin paraschoito tēn ōpheleian, epeidē pandēmei pantes pros to kakon synephronēsan, kai hōsper heis egeneto tǭ logǭ tēs kakias ty stratopedon apan adiakritos ē katʼ autōn ginetai mastix. Ōs gar tina tōn epi kakią pephōramenōn o plēgais aikizomenos, ho, ti per an tychę̄ tou sōmatos kataxainei dia tēs mastigos, eidōs hoti hē epi merous odynē pros dio pan dierchetai” outōs hōs pantos homoiōs kolazomenou, tou eis tēn kakian ōmphyentos sōmatos, ē epi merous energoumenē mastix to pan esōphronizen. Oukoun ei pote tēs isēs kakias en pollois theōroumenēs, mē kata pantōn, alla kata tinōn energēsei hē tou Theou aganaktēsis o noein prosēkei tēn dia philanthrōpias tōn energoumenōn diorthōsin ; ouipantōn men typtomenōn, pantōn de tais merikais plēgais pros tēn tēs kakias apostrophēn sōphronizomenōn. Alla touto men heti tōn kathʼ historian gegrammenōn to noēma. Hē de anagōgē touton an hēmas ton tropon ōphelēseien. Epeidē phēsin en koinǭ kērygmati pros pantas o nomothetēs, hoti i Ei tis pros ton Kyrion, itō pros me. i Hoper estinē tou nomou phōnē pasin enkea leuomenē ty, Ei tis bouletai tou Theou philos einai, emoi tǭ nomǭ philos genesthō. '0 gar tǭ nomǭ philos, kai tǭ theǭ philos esti, pantōso kai tois pros hauton dia toioutou kērygmatos athroistheisin enkeleuetai chrēsasthai tǭ xiphei kata tou adelphou kai tou philou kai tou plēsion. Nooumen de pros to akolouthon blepontes
But these are broken, shattered by the roughness of the resistance of those who sinned. … For all the error concerning idols was utterly destroyed, swallowed down by godly mouths, the mouths of those who by their good confession brought about within themselves the destruction of the ungodly matter. The mysteries long established among idolaters have become simply water, flowing away and without substance, drunk down by the very mouths that were once mad for idols. When you see those who formerly fell under such vanity now destroying and doing away with the things in which they put their trust, does not the history seem to you to cry out plainly: every idol will one day be swallowed by the mouths of those who have turned from deception to godliness? Moses arms the Levites against their kinsmen. Passing through the camp from one end to the other, they slaughter those they meet without inquiry, entrusting the verdict on those who are killed to the edge of the sword. The slaughter worked equally against whoever came their way, making no distinction among the people killed, not noticing whether it was an enemy or a friend, a stranger or one of the household, kin or foreign; one impulse of the hand acted alike against all who fell in its path. The account of this might give us this benefit: since all together had agreed upon evil, and the whole camp had become as one by reason of vice, the scourge falls upon them without distinction. For whoever punishes with blows someone caught in wrongdoing tears with the whip whatever part of the body it happens to strike, knowing that pain in a part passes through to the whole. So here, since the whole body that had grown together in vice was punished alike, the scourge that worked on a part brought the whole to its senses. If, then, at some time, when equal vice is seen in many, God’s indignation works not against all but against some, we should understand the correction of those who suffer it as coming from his love for humankind: not all are struck, but all are brought to their senses by the partial blows so as to turn away from vice. But this is still the meaning of what is written as history. The anagogical sense might benefit us in this way. The lawgiver says in a proclamation to all, “If anyone is for the Lord, let him come to me.” This is the voice of the law commanding all: if anyone wishes to be a friend of God, let him become a friend to me, the law; for whoever is a friend to the law is certainly a friend to God as well. And he commands those who have gathered to him through such a proclamation to use the sword against brother and friend and neighbour. Looking to the sequence
Chapter 395
395PG 44:396a–396d
τῆς Θεωρίας, ὅτι πᾶς 6 πρὸς τὸν Θεὸν καὶ τδν νόμον βλέπων, τῷ φόνῳ τῶν κακῶς ᾠκειωμένων αὐτῷ καθαρίζεται. Οὐ γάρ πᾶς ἀδελφὸς, οὐδὲ φίλος, οὐδὲ πλησίον, ἐπὶ τὸ κρεῖττον παρά τῆς Γραφῆς νοεῖται· ἀλλʼ ἔστι τις καὶ ἀδελφὸς καὶ ἀλλότριος, καὶ φίλος καὶ ἐχθρὸς, καί πλησίον καὶ ἐξ ἐναντίας ἱστάμενος. Τούτους νοοῦμεν τοὺς συμφυομένους ἡμῖν λογισμούς · ὧν ἡ ζωὴ μὲν, ἡμέτερον θάνατον · 6 δὲ θάνατος αὐτῶν, ἡμετέραν ζωὴν κατεργάζεται. Συμφωνεῖ δὲ τὸ τοιοῦτο νόημα τοῖς ἥδη περὶ τὸν Ἀαρὼν ἑξετασθεῖσιν, ὅτε διὰ τῆς συντυχίας αὐτοῦ τὸν σύμμαχόν τε καὶ παραστάτην ἄγγελον ἐνοήσαμεν, τδν τά σημεῖα κατὰ τῶν Αἰγυπτίων ἐργαζόμενον, προγενέστερον εἰκότως νοούμενον ο διά τὸ προκατεσκευάσθαι τῆς φύσεως ἡμῶν τὴν ἀγγελικὴν καὶ ἀσώματον φύσιν. Ἀδελφὸν δὲ, διά τὴν συγγένειαν τοῦ νοητοῦ ἐκείνου πρὸς τὸ νοητόν τὸ ἡμέτερον. Τῆς οὖν ἀντιθέσεως οὔσης, ὅτι πῶς πρὸς τὸ κρεῖττον λαβεῖν ἐστι τὴν τοῦ Ἀαρὼν συντυχίαν, ὃς ὑπηρέτης τοῖς Ἰσραηλίταις τῆς εἰδωλοποιίας ὲγένετο” κάκεῖ ’μετρίως παρεδήλου τὴν τῆς ἀδελφότητος ὁμωνυμίαν 6 λόγος. ὡς οὐχὶ πάντοτε τοῦ αὐτοῦ σημαινομένου ἀπὸ τῆς αὐτῆς φωνῆς, ὅταν ἐπὶτῶν ἐναντίων νοημάτων τὸ αὐτὸ λαμόἀνηται ὄνομα. Ἀλλʼ ἕτερος μὲν ἀδελφὸς 6 καθαιρῶν τὸν Αἰγύπτιον τύραννον· ἄλλος δὲ πάλιν 6 ἀποτυπῶν τοῖς Ἰσραηλίταις τὸ εἴδωλον, κᾶν ἓν ἐπʼ ἀμφοτέρων τὸ ὄνομα. Κατά -τῶν τοιούτων οὖν ἀδελφῶν ἀπογυμνοῖ 6 Μωῦσῆς τὸ ξίφος. Περὶ ὧν γὰρ ἄλλοις διακελεύεται. καὶ ἑαυτῷ δηλαδὴ νομοθεο ι ο τεί τὸ ἴσον. Ἀναίρεσις δέ ἐστι τοῦ τοιούτου ἀδελφοῦ, 6 τῆς ἁμαρτίας ἀφανισμός. Πᾶς γάρ 6 τὸ διὰ τῆς συμόουλῆς τοῦ ἀντικειμένου ὲνιδρυνθέν τινι κακὸν ἀφανίσας, ἐκεῖνον ἀπέκτεινεν ὲν ἐαυτῷ τόν ποτε διὰ τῆς ἁμαρτίας ζῶντα. Μᾶλλον δὲ ἡμῖν τὸ περὶ τούτου κρατυνθείη δόγμα, εί τινα καὶ ἀλλα τῆς ἱστορίας πρὸς τὴν θεωρίαν ταύτην ωμπαραλάὸοιμεν. Εἴρηται γὰρ, ὅτι προστάγματι γίνεται τοῦ Ἀαρὼν ἐκείνου, τὸ δεῖν αὐτοὺς περιελέσθαι ἀφʼ ἑαυτῶν τά ἐνώτια. Καὶ ἡ τούτων περιαίρεσις, ῢλη τῷ εἰδώλῳ ἐγένετο. Τί οὖν φαμεν ; ὅτι Μωῡσῆς μὲν ὲν τῷ ὲνωτίῳ κόσμῳ, ὃς ἐστιν 6 νόμος, τὴν τῶν Ἰσραηλιτῶν ἀκοὴν ἐκόσμησεν · 6 δὲ ψευδώνυμος ἀδελφὸς διὰ τῆς παρακοῆς περιαιρεῖ τὸν ἐντεθέντα τῇ ἀκοῇ κόσμον, καὶ ποιεῖ διʼ αὑτοῦ εἴδωλον. Καὶ παρὰ τὴν πρώτην τῆς ἁμαρτίας είσοδον, ὲνωτίου τις ὑφαίρεσις ἦν ἡ τοῦ παρακοῦσαι τῆς ἐντολῆς συμβουλή. Πῶς ἐνομίσθη φίλος καὶ πλησίον τοῖς πρωτοπλάστοις 6 ὄφις, ὣς τι χρήσιμον καὶ ἀγαθὸν, τὸ ἀποστῆναι τοῦ θείου προστάγματος συμβουλεύωνς Τοῦτό ἐστι τὸ περιελέσθαι τῆς ἀκοῆς τὸ τῆς ἐντολῆς ἐνώτιον. Οὐκοῦν 6 τῶν τοιούτων ἀδελφῶν τε καὶ φίλων καὶ πλησίον φονεὺς, ἀκούσεται παρά τοῦ νόμου τῆς φωνῆς ἐκείνης, ἣν ἔφησεν ἡ ἱστορία παρά τοῦ Μωῦσέως γεγενῆσθαι“’τοῖς τοὺς τοι. ούτους φονοκτονήσασιν· Ἐπλη ρώσατε τάς χεῖρας ὑμῶν σήμερον τῷ Κυρίῳ ἕκαστος ὲν τῷ ἰδίῳ υίῷ ἢ τῷ ἀδελφῷ, δοθῆναι ἐφʼ ὑμᾶς εὐλογίαν. Δοκεῖ δὲ κατά καιρὸν καὶ ἡ μνήατπ τῶν τὴν ἀααρτίαν παραδεξαμένων
tēs Theōrias, hoti pas 6 pros ton Theon kai tdn nomon blepōn, tǭ phonǭ tōn kakōs ǭkeiōmenōn autǭ katharizetai. Ou gar pas adelphos, oude philos, oude plēsion, epi to kreitton para tēs Graphēs noeitai; allʼ esti tis kai adelphos kai allotrios, kai philos kai echthros, kai plēsion kai ex enantias histamenos. Toutous nooumen tous symphyomenous hēmin logismous ; hōn hē zōē men, hēmeteron thanaton ; 6 de thanatos autōn, hēmeteran zōēn katergazetai. Symphōnei de to toiouto noēma tois hēdē peri ton Aarōn hexetastheisin, hote dia tēs syntychias autou ton symmachon te kai parastatēn angelon enoēsamen, tdn ta sēmeia kata tōn Aigyptiōn ergazomenon, progenesteron eikotōs nooumenon o dia to prokateskeuasthai tēs physeōs hēmōn tēn angelikēn kai asōmaton physin. Adelphon de, dia tēn syngeneian tou noētou ekeinou pros to noēton to hēmeteron. Tēs oun antitheseōs ousēs, hoti pōs pros to kreitton labein esti tēn tou Aarōn syntychian, hos hypēretēs tois Israēlitais tēs eidōlopoiias egeneto” kakei ’metriōs paredēlou tēn tēs adelphotētos homōnymian 6 logos. hōs ouchi pantote tou autou sēmainomenou apo tēs autēs phōnēs, hotan epitōn enantiōn noēmatōn to auto lamoanētai onoma. Allʼ heteros men adelphos 6 kathairōn ton Aigyption tyrannon; allos de palin 6 apotypōn tois Israēlitais to eidōlon, kan hen epʼ amphoterōn to onoma. Kata -tōn toioutōn oun adelphōn apogymnoi 6 Mōysēs to xiphos. Peri hōn gar allois diakeleuetai. kai heautǭ dēladē nomotheo i o tei to ison. Anairesis de esti tou toioutou adelphou, 6 tēs hamartias aphanismos. Pas gar 6 to dia tēs symooulēs tou antikeimenou enidrynthen tini kakon aphanisas, ekeinon apekteinen en eautǭ ton pote dia tēs hamartias zōnta. Mallon de hēmin to peri toutou kratyntheiē dogma, ei tina kai alla tēs historias pros tēn theōrian tautēn ōmparalaooimen. Eirētai gar, hoti prostagmati ginetai tou Aarōn ekeinou, to dein autous perielesthai aphʼ heautōn ta enōtia. Kai hē toutōn periairesis, ÿlē tǭ eidōlǭ egeneto. Ti oun phamen ? hoti Mōysēs men en tǭ enōtiǭ kosmǭ, hos estin 6 nomos, tēn tōn Israēlitōn akoēn ekosmēsen ; 6 de pseudōnymos adelphos dia tēs parakoēs periairei ton entethenta tę̄ akoę̄ kosmon, kai poiei diʼ hautou eidōlon. Kai para tēn prōtēn tēs hamartias eisodon, enōtiou tis hyphairesis ēn hē tou parakousai tēs entolēs symboulē. Pōs enomisthē philos kai plēsion tois prōtoplastois 6 ophis, hōs ti chrēsimon kai agathon, to apostēnai tou theiou prostagmatos symbouleuōns Touto esti to perielesthai tēs akoēs to tēs entolēs enōtion. Oukoun 6 tōn toioutōn adelphōn te kai philōn kai plēsion phoneus, akousetai para tou nomou tēs phōnēs ekeinēs, hēn ephēsen hē historia para tou Mōyseōs gegenēsthai“’tois tous toi. outous phonoktonēsasin; Eplē rōsate tas cheiras hymōn sēmeron tǭ Kyriǭ hekastos en tǭ idiǭ uiǭ ē tǭ adelphǭ, dothēnai ephʼ hymas eulogian. Dokei de kata kairon kai hē mnēatp tōn tēn aaartian paradexamenōn
of the contemplation, we understand that everyone who looks toward God and the law is cleansed by slaying what has wrongly become his kin. For Scripture does not understand every brother, friend, or neighbour in the better sense: one may be both brother and stranger, friend and enemy, neighbour and adversary. By these we understand the thoughts that grow along with us, whose life brings about our death, and whose death our life. Such a meaning agrees with what was examined earlier about Aaron, when through his meeting with Moses we understood the angel who is our ally and helper, who works the signs against the Egyptians. He is reasonably understood as older, because the angelic and bodiless nature was formed before our nature; and as a brother, because of the kinship of that intelligible being with our intelligible part. Since the objection was raised — how can the meeting with Aaron be taken in the better sense, when he became the Israelites’ servant in making the idol? — our discourse there briefly pointed out that the name “brother” is equivocal, since the same thing is not always signified by the same word when one name is taken for opposite meanings. One brother is he who destroys the Egyptian tyrant; another, again, is he who moulds the idol for the Israelites, even if the name is the same for both. It is against such brothers, then, that Moses bares the sword. For what he commands others he clearly lays down for himself as well. The slaying of such a brother is the destruction of sin. For everyone who destroys an evil planted in someone by the counsel of the adversary has killed within himself the one who once lived through sin. The doctrine on this point would be confirmed for us still more if we took in other parts of the history for this contemplation. For it is said that it was at that Aaron’s command that they had to take off their earrings, and their removal became the material for the idol. What, then, do we say? That Moses adorned the hearing of the Israelites with the ornament of an earring, which is the law; but the falsely named brother, through disobedience, takes off the ornament placed in their hearing and makes an idol of it. At the first entry of sin, too, the counsel to disobey the commandment was a kind of removing of an earring. How was the serpent thought a friend and neighbour by the first-formed, when he counselled them to depart from the divine command as something useful and good? This is to take the earring of the commandment from one’s hearing. So whoever slays such brothers, friends, and neighbours will hear from the law that voice which the history says came from Moses to those who killed such men: “You have filled your hands today for the Lord, each against his own son or his brother, so that a blessing may be given you.” The memory of those who accepted sin seems to have come into the account at the right time,
Chapter 397
397PG 44:397a–397d
ἐπεισεληλυθέναι τῷ λόγῳ· ὥστε μαθεῖν, πῶς τὰς θεοτεύκτους πλάκας, ὲν αἷς 6 θεῖος νόμος ἐνεκεχάρακτο, είς τὴν γῆν ἐκ τῶν τοὺ Μωῡσέως χειρῶν πεσούσας, καὶ τῇ ἀντιτυπία τοῦ ὑποκειμένου περιτριβείσας, πάλιν 6 Μωῢσῆς ἀνακομίζεται, οὐκετι διόλου τὰς αὑτὰς, ἀλλὰ μόνον τὸ ἐπʼ αὐτῶν γράμμα. Ἐκ γὰρ τῆς κάτω ὑλης λαβὼν τὰς πλάκας, ὑποτίθησι τῇ δυνάμει τοῦ τὸν νόμον αὐταῖς ἐγχαράσσοντος. Καὶ οὑτως ἀνακαλεῖται τὴν χάριν, φέρων ἐν ταῖς λιθίναις δέλτοις τὸν νόμον, αὑτοῦ τοῦ Θεοῦ τῷ λίθῳ φωνὰς ὲντυπώσαντος. Τάχα γὰρ ἔστι διὰ τούτων ὁδηγηθένε τας, τῆς θείας ὑπὲρ,ἡμῶν προμηθείας ἐν περινοίᾳ γενέσθαι. Εἰ γὰρ ἀληθεύει 6 θεῖος Ἀπὸστολος, καρδίας ὀνομάζων τὰς πλάκας, τουτέστι, τὸ ἡγεμονικὸν τῆς ψυχῆς (ἀληθεύει δὲ πάντως, 6 διὰ τοῦ Πνεύμα· τος τά βάθη τοῦ Θεοῦ διερευνώμενος)’ ἔστιν ὲκ τούτου διʼ ἀκολούθου μαθεῖν, ὅτι ἀσύντριπτος ἦν τὸ κατʼ ἀρχάς καὶ ἀθάνατος ή·άνθρωπίνη φύσις, ταῖς θείαις χερσὶ κατεσκευασμένη, καὶ τοῖς ἀγράφοις τοῦ νόμον κεκαλλωπισμένη χαράγμασι· φυσικῶς ἡμῖν ἐγκειμένου τοῦ κατὰ νῧμον βουλήματος ὲν τῇ ἁποστροφῇ τοῦ κακοῦ, καὶ ὲν τῇ τοῦ Θείου τιμῇ. Ἐπεὶ δὲ προσέπεσε τῆς ἁμαρτίας 6 ἦχος, ὃν ἡ πρώτη Γραφὴ φωνὴν ὄφεως ὀνομάζει, η δὲ κατὰ τὰς πλάκας ἱστορία, φωνὴν ἐξ οἴνου ᾀδόντων τότε είς γῆν πεσοῦσα συντριβήσεται. Ἀλλά πάλιν 6 ἀληθινὸς νομοθέτης, οὗ τύπος ἦν 6 Μωῦσῆς, ὲκ τῆς γῆς ἡμῶν ἐαυτῷ τὰς τῆς φύσεως ἡμῶν πλάκας ὲλάξευσεν. Ού γάρ γάμος αὑτῷ τὴν θείαν ἐδημιούργησε σάρκα, ἀλλʼ αὑτὸς τῆς ἰδίας σαρκὸς γίνεται λατόμος τῆς τῷ θείῳ δακτύλῳ καταγραφείσης. Πνεῦμα γὰρ ἆγιον ἦλθεν ἐπὶ τὴνἮαρθένον, καὶ ή τοῦ ὑψίστου ὲπεσκίασε δύναμις. Ἐπεὶ δὲ τοῦτο ἐγένετο, πάλιν τὸ ἁσύντριπτον ἔσχεν ἡ φύσις. ἀθάνατος γενομένη τοῖς τοῦ δακτύλου χαράγμασι. Δάκτυλος δὲ πολλαχῆ παρὰ τῆς Γραφῆς ὀνομάζεται τὸ Πνεῦμα τὸ ἆγιον. Καὶ οὕτω γίνεται τοῦ Μωῦσέως ἠ ἐπὶ τὸ ἐνδοξότερον μεταποίησις τοιαύτη καὶ τοσαύτη, ὡς ἁχώρητον εἶναι τῷ κάτω ὀφθαλμῷ τὴν τῆς δόξης ἐκείνης ἐμφάνειαν. Πάντως δὲ 6 πεπαιδευμένος τὸ θεῖον τῆς πίστεως ἡμῶν μυστήριον, οὑκ ἀγνοεῖ, πῶς συμβαίνει τῇ ίστορίᾳή κατὰ ἀναγωγὴν θεωρία. '0 γὰρ διορθωτὴς τῆς συντετριμμένης ἡμῶν φύσεως πλακὸς (νοεῖς δὲ πάντως. διὰ τῶν λεγομένων, ἐκεῖνον, τὸν τὰ συντρίμματα ή μῶν θεραπεύσαντα), ἐπειδὴ πάλιν εἰς τὸ ἀρχαῖον ἐπανήγαγε τὴν συντετριμμένην τῆς φύσεως ημῶν πλάκα, τῷ θείῳ δακτύλῳ, καθὼς εἴρηται, καλλωπισθεῖσαν, οὑκέτι χωρητὸς ταῖς ὄψεσι τῶν ἀναξίων γίνεται, τῷ ὑπερβάλλοντι τῆς δόξης ἀπροσπέλαστος τοῖς πρὸς αὑτὸν ὁρῶσι γινόμενος. Ἀληθῶς γὰρ, ὅταν ἔλθῃ (καθώς φησι τὺ Εὑαγγέλιον) ὲν τῇ δόξῃ αὑτοῦ, καὶ πάντες οἱ ἄγγελοι μετʼ αὑτοῦ, μόγις μὲν τοῖς δικαίοις χωρητὸς γίνεται καὶ καταφανής. ’0 δὲ ἀσεβὴς, καὶ Ἰουδαῖζων τὴν αἵρεσιν, καθὼς Ἡσαΐας λέγει, ἀμέτοχος ἐκείνου τοῦ θεάματος μένει. «Ἀρθήτω γὰρ 6 ὰσεόὴς, ι φησὶν, «ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου. ι Ἀλλὰ ταῦτα μὲν τῇ ἀκολουθία τῶν ἐξητασμένων ἑπόμενοι
epeiselēlythenai tǭ logǭ; hōste mathein, pōs tas theoteuktous plakas, en hais 6 theios nomos enekecharakto, eis tēn gēn ek tōn tou Mōyseōs cheirōn pesousas, kai tę̄ antitypia tou hypokeimenou peritribeisas, palin 6 Mōÿsēs anakomizetai, ouketi diolou tas hautas, alla monon to epʼ autōn gramma. Ek gar tēs katō hylēs labōn tas plakas, hypotithēsi tę̄ dynamei tou ton nomon autais encharassontos. Kai houtōs anakaleitai tēn charin, pherōn en tais lithinais deltois ton nomon, hautou tou Theou tǭ lithǭ phōnas entypōsantos. Tacha gar esti dia toutōn hodēgēthene tas, tēs theias hyper,hēmōn promētheias en perinoią genesthai. Ei gar alētheuei 6 theios Apostolos, kardias onomazōn tas plakas, toutesti, to hēgemonikon tēs psychēs (alētheuei de pantōs, 6 dia tou Pneuma; tos ta bathē tou Theou diereunōmenos)’ estin ek toutou diʼ akolouthou mathein, hoti asyntriptos ēn to katʼ archas kai athanatos ē;anthrōpinē physis, tais theiais chersi kateskeuasmenē, kai tois agraphois tou nomon kekallōpismenē charagmasi; physikōs hēmin enkeimenou tou kata nÿmon boulēmatos en tę̄ hapostrophę̄ tou kakou, kai en tę̄ tou Theiou timę̄. Epei de prosepese tēs hamartias 6 ēchos, hon hē prōtē Graphē phōnēn opheōs onomazei, ē de kata tas plakas historia, phōnēn ex oinou ądontōn tote eis gēn pesousa syntribēsetai. Alla palin 6 alēthinos nomothetēs, hou typos ēn 6 Mōysēs, ek tēs gēs hēmōn eautǭ tas tēs physeōs hēmōn plakas elaxeusen. Ou gar gamos hautǭ tēn theian edēmiourgēse sarka, allʼ hautos tēs idias sarkos ginetai latomos tēs tǭ theiǭ daktylǭ katagrapheisēs. Pneuma gar agion ēlthen epi tēnĒarthenon, kai ē tou hypsistou epeskiase dynamis. Epei de touto egeneto, palin to hasyntripton eschen hē physis. athanatos genomenē tois tou daktylou charagmasi. Daktylos de pollachē para tēs Graphēs onomazetai to Pneuma to agion. Kai houtō ginetai tou Mōyseōs ē epi to endoxoteron metapoiēsis toiautē kai tosautē, hōs hachōrēton einai tǭ katō ophthalmǭ tēn tēs doxēs ekeinēs emphaneian. Pantōs de 6 pepaideumenos to theion tēs pisteōs hēmōn mystērion, houk agnoei, pōs symbainei tę̄ istoriąē kata anagōgēn theōria. '0 gar diorthōtēs tēs syntetrimmenēs hēmōn physeōs plakos (noeis de pantōs. dia tōn legomenōn, ekeinon, ton ta syntrimmata ē mōn therapeusanta), epeidē palin eis to archaion epanēgage tēn syntetrimmenēn tēs physeōs ēmōn plaka, tǭ theiǭ daktylǭ, kathōs eirētai, kallōpistheisan, houketi chōrētos tais opsesi tōn anaxiōn ginetai, tǭ hyperballonti tēs doxēs aprospelastos tois pros hauton horōsi ginomenos. Alēthōs gar, hotan elthę̄ (kathōs phēsi ty Heuangelion) en tę̄ doxę̄ hautou, kai pantes hoi angeloi metʼ hautou, mogis men tois dikaiois chōrētos ginetai kai kataphanēs. ’0 de asebēs, kai Ioudaizōn tēn hairesin, kathōs Hēsaïas legei, ametochos ekeinou tou theamatos menei. «Arthētō gar 6 aseoēs, i phēsin, «hina mē idę̄ tēn doxan Kyriou. i Alla tauta men tę̄ akolouthia tōn exētasmenōn hepomenoi
so that we may learn how Moses brings back again the tablets made by God, on which the divine law was engraved, after they had fallen to the ground from his hands and been shattered by the hardness of the ground beneath — no longer the same tablets entirely, but only the writing on them. For he took tablets from the matter below and submitted them to the power of the one who engraves the law on them. And so he recovers the grace, carrying the law on tablets of stone, God himself impressing his words on the stone. Perhaps, guided by these things, we may come to understand God’s providence on our behalf. For if the divine Apostle speaks truly when he calls the tablets hearts, that is, the ruling part of the soul (and he who searches out the depths of God through the Spirit certainly speaks truly), we can learn from this, by consequence, that human nature in the beginning was unbroken and immortal, fashioned by the divine hands and adorned with the unwritten characters of the law, since the will that accords with the law was naturally present in us in turning away from evil and in honouring the Divine. But when the sound of sin struck it — which the first Scripture calls the voice of the serpent, and the history of the tablets the voice of those who sing from wine — it fell to the earth and was broken. But again the true lawgiver, of whom Moses was a type, hewed for himself from our earth the tablets of our nature. For no marriage fashioned the divine flesh for him; he himself becomes the stonecutter of his own flesh, which was inscribed by the divine finger. For the Holy Spirit came upon the Virgin, and the power of the Most High overshadowed her. When this happened, nature again had its unbrokenness, having become immortal by the characters of the finger; and Scripture often calls the Holy Spirit the finger. And so Moses’ transformation to greater glory becomes so great that the manifestation of that glory cannot be contained by the eye below. Surely anyone instructed in the divine mystery of our faith knows how the anagogical contemplation agrees with the history. For the one who restored the broken tablet of our nature — you will surely understand from what is said the one who healed our brokenness — since he brought the broken tablet of our nature back to its original state, adorned, as has been said, by the divine finger, can no longer be contained by the eyes of the unworthy, being unapproachable to those who look at him because of his surpassing glory. Truly, when he comes, as the Gospel says, in his glory and all the angels with him, he can barely be contained and seen even by the righteous; but the ungodly, and the one who Judaizes in his heresy, as Isaiah says, remains without share in that sight. “Let the ungodly be taken away,” he says, “that he may not see the glory of the Lord.” But in following the sequence of what we have examined
Chapter 399
399PG 44:400a–400d
ιοο πρὸς τὴν ὑπόνοιαν τῆς πε 9". τὸν τόπον τοῦτον θεωρίας ήνέχθημεν. Ἐπὶ δὲ τὸ προκείμενον ἐπανέλθωμεν. Πῶς ό τοσαύταις θεοφανείαις ἐναργῶς όρᾷν τὸν Θεὸν παρᾶ τῆς θείας φωνῆς μαρτυρούμενος (ἐν οἷς φησιν, ὅτι ἐνώπιος ἐνωπίῳ, ὡς ἄν τις λαλήσῃ πρὸς τὸν ἐαυτοῦ φίλον), ἑν τούτοις γενόμενος, ὼς μήπω τυχὼν ὧν τετυχηκέναι διὰ τῆς Γραφικῆς μαρτυρίας πιστεύεται, δεῖται τοῦ Θεοῦ φανῆναι αὐτῷ, ὡς τοῦ ἀεὶ φαινομένου μηδέπω όφθέντος; Καὶ ὴ ἄνωθεν φωνὴ, νῦν μὲν τῇ ἐπιθυμίᾳ τοῦ αἰτοῦντος συντίθεται. καὶ τὴν προσθήκην αὕτῷ τῆς χάριτος ταύτης οὒκ ἀπαναίνεται. Πάλιν δὲ εἰς άπελπισμὸν ἄγει, διʼ ὧν ἀποφαίνεται, άχώρητον εἶναι τῇ τῶν ἀνθ ρώπων ζωῇ τὸ παρʼ ἐκείνω ζητούμενον. Ἀλλά τινα τόπον εἶναι παρʼ ἑαυτῷ φησιν ὁ Θεὸς, καὶ ἐν τῷ τόπῳ πέτραν, καὶ ὀπὴν ἐν τῇ πέτρᾳ, κελεύει γίνεσθαι τὸν Μωῦσέα. Εἶτα … Ταῦτα γάρ εἴ τις κατὰ τὸ γράμμα βλέποι, ού μόο νον ἀσαφὴς τοῖς ζητοῦσίν ἐστιν ἠ διάνοια, ἀλλʼ οὐδὲ καθαρεύσει τῆς άπεμφαινούσης περὶ Θεοῦ ὑπολήψεως. Μόνων γὰρ τῶν ἐν σχήματι θεωρουμένων, τὸ μὲν ἐμπρόσθιον, τὸ δὲ. όπίσθιον· πᾶν δὲ σχῆμα. σώματος πέρας ἐστίν. Ὥστε ό σχῆμα περὶ τὸν Θεὸν ἐννοῶν, οὐδὲ τῆς σωματικῆς φύσεως καθαρεύειν αύτὸν οίηθήσεται. Πᾶν δὲ σῶμα σύνθετόν ἐστι πάντωςυ τὸδὲ σύνθετον ἐκ τῆς τῶν ἑτερογενῶν συνδρομῆς ἔχει τὴν σύστασιν. Τὸ δέ συντιθέμενον, οὐκ ἄν τις άδιάλυτον εἶναι εἴποι. Τὸ δέ διαλυόμενον, ἄφθαρτον εἶναι ού δύναται. Φθορά γάρ ή διάλυσις τοῦ συνεστῶτός ἐστιν. Εἰ οὖν τις τὸ όπίσθιον τοῦ Θεοῦ κατὰ τὸ γράμμα νοήσειεν, εἰς ταύτην τήν ἀτοπίαν ἐκ τῆς ἀκολουθίας κατʼ ἀνάγκην άπαχθήσεται. Τὸ γὰρ ἐμπρόσθιόν τε καὶ όπίσθιον, ἐν σχήματι πάντως· τὸ δὲ σχῆμα, ὲν σώματι. Τοῦτο δὲ διαλυθὲν, διαλυτὸν κατὰ τὴν ίδίαν φύσιν ἐστί. Διαλυτὸν γὰρ ἅπαν τὸ σύνθετον · τὸ δέ διαλυόμενον, ἄφθαρτον εἶναι ού δύναται. Ἀρα δ τῷ γράμματι δουλεύων, φθορὰν διὰ τῆς ἀκολουθίας τῶν νοημάτων παρὰ τὸν Θεὸν ἐννοήσειεν. Ἀλλὰ μὴν ἄφθαρτος δ Θεὸς καὶ ἀσώματος. ’Δλλὰ τίς ἄρα τοῖς γεγραμμένοις ἐφαρμόσει διάνοια παρὰ τὸ ἐκ προχείρου νοούμενον; εἰ δὲ τοῦτο τὸ μέρος τῶν ἐν τῇ συμφράσει τοῦ λόγου γεγραμμένων, ἑτέραν ἡμᾶς ἐξευρεῖν ἀναγκάζει διάνοιανο προσήκει πάντως καὶπερὶ τοῦ ὅλου τὸ ἴσον διανοεῖσθαι. Οἷον γάρ ἐν τῷ μέρει νοήσομεν, τοιοῦτον ἀνάγκῃ καὶ τὸ ὅλον λαμβάνομεν. Οὐκοῦν καὶ ό τόπος ό παρᾶ τῷ Θεῷ, καὶ ἡ ὲν τῷ τόπῳ πέτρα, καὶ τὸ ἐν ταύτῃ χώρήμα, ὅπερ ὀπὴ ὀνομάζεται, καὶ ἡ ἐκεῖ τοῦ Μωῦσέως εἴσοδος, καὶ ήτῆε θείας χειρὸς ἐπιβολὴ τοῦ στομίου. καὶ ή πάροδος, καὶ ἡ κλῆσις, καὶ μετὰταῦτα ή τῶνόπισθίων θεωρία εὐλογὼτερον τῷ τῆς ἀναγωγῆς νόμῳ θεωρηθήσεται. Τί οὖν ἐστι τὸ εικαζόμενονς ὅτι καθάπερ τὰ κατωφερῆ τῶν σωμάτων, εἴ τινα κατὰ τοῦ πρανοῦς ὁρμὴν λάβοι, κᾶν μηδεὶς ἑπωθῶν μετὰ τὴν πρώτην κίνησιν τύχῃ, αὐτὰ διʼ ἑαυτῶν ἐπὶ τὸ κάταντες ἐν σφοδρο· τέρᾳ τῇ φορᾷ συνελαύνεται, ἕως ἂν ἐπικλινὲς ᾖ, καὶ
ioo pros tēn hyponoian tēs pe 9". ton topon touton theōrias ēnechthēmen. Epi de to prokeimenon epanelthōmen. Pōs o tosautais theophaneiais enargōs orąn ton Theon para tēs theias phōnēs martyroumenos (en hois phēsin, hoti enōpios enōpiǭ, hōs an tis lalēsę̄ pros ton eautou philon), hen toutois genomenos, ōs mēpō tychōn hōn tetychēkenai dia tēs Graphikēs martyrias pisteuetai, deitai tou Theou phanēnai autǭ, hōs tou aei phainomenou mēdepō ophthentos? Kai ē anōthen phōnē, nyn men tę̄ epithymią tou aitountos syntithetai. kai tēn prosthēkēn hautǭ tēs charitos tautēs ouk apanainetai. Palin de eis apelpismon agei, diʼ hōn apophainetai, achōrēton einai tę̄ tōn anth rōpōn zōę̄ to parʼ ekeinō zētoumenon. Alla tina topon einai parʼ heautǭ phēsin ho Theos, kai en tǭ topǭ petran, kai opēn en tę̄ petrą, keleuei ginesthai ton Mōysea. Eita … Tauta gar ei tis kata to gramma blepoi, ou moo non asaphēs tois zētousin estin ē dianoia, allʼ oude kathareusei tēs apemphainousēs peri Theou hypolēpseōs. Monōn gar tōn en schēmati theōroumenōn, to men emprosthion, to de. opisthion; pan de schēma. sōmatos peras estin. Hōste o schēma peri ton Theon ennoōn, oude tēs sōmatikēs physeōs kathareuein auton oiēthēsetai. Pan de sōma syntheton esti pantōsy tode syntheton ek tēs tōn heterogenōn syndromēs echei tēn systasin. To de syntithemenon, ouk an tis adialyton einai eipoi. To de dialyomenon, aphtharton einai ou dynatai. Phthora gar ē dialysis tou synestōtos estin. Ei oun tis to opisthion tou Theou kata to gramma noēseien, eis tautēn tēn atopian ek tēs akolouthias katʼ anankēn apachthēsetai. To gar emprosthion te kai opisthion, en schēmati pantōs; to de schēma, en sōmati. Touto de dialythen, dialyton kata tēn idian physin esti. Dialyton gar hapan to syntheton ; to de dialyomenon, aphtharton einai ou dynatai. Ara d tǭ grammati douleuōn, phthoran dia tēs akolouthias tōn noēmatōn para ton Theon ennoēseien. Alla mēn aphthartos d Theos kai asōmatos. ’Dlla tis ara tois gegrammenois epharmosei dianoia para to ek procheirou nooumenon? ei de touto to meros tōn en tę̄ symphrasei tou logou gegrammenōn, heteran hēmas exeurein anankazei dianoiano prosēkei pantōs kaiperi tou holou to ison dianoeisthai. Hoion gar en tǭ merei noēsomen, toiouton anankę̄ kai to holon lambanomen. Oukoun kai o topos o para tǭ Theǭ, kai hē en tǭ topǭ petra, kai to en tautę̄ chōrēma, hoper opē onomazetai, kai hē ekei tou Mōyseōs eisodos, kai ētēe theias cheiros epibolē tou stomiou. kai ē parodos, kai hē klēsis, kai metatauta ē tōnopisthiōn theōria eulogōteron tǭ tēs anagōgēs nomǭ theōrēthēsetai. Ti oun esti to eikazomenons hoti kathaper ta katōpherē tōn sōmatōn, ei tina kata tou pranous hormēn laboi, kan mēdeis hepōthōn meta tēn prōtēn kinēsin tychę̄, auta diʼ heautōn epi to katantes en sphodro; terą tę̄ phorą synelaunetai, heōs an epiklines ę̄, kai
we were carried into a conjectural contemplation of this passage. Let us return to our subject. How is it that one who is attested by the divine voice to see God clearly in so many theophanies — where it says that he spoke face to face, as one speaks with his friend — while in this state, as though he had not yet obtained what Scripture’s testimony leads us to believe he had obtained, asks God to appear to him, as though the one who always appears had not yet been seen? And the voice from above at one moment agrees to the petitioner’s desire and does not refuse him this additional grace; but again it leads him to despair, declaring that what he seeks cannot be contained by human life. But God says there is a place beside him, and in the place a rock, and he commands Moses to be in a hole in the rock. Then … If one looks at these things according to the letter, not only will the meaning be unclear to those who seek it, but it will not even be free of a conception of God that is unseemly. For only things seen in a shape have a front and a back; and every shape is the boundary of a body. So whoever thinks of a shape in connection with God will not think him free of bodily nature either. Every body is certainly composite; what is composite has its existence from the coming together of elements of different kinds; what is put together no one would call indissoluble; and what is dissolved cannot be incorruptible, for corruption is the dissolution of what has been composed. If, then, someone understood God’s back according to the letter, he would be led by necessary consequence into this absurdity. For front and back are certainly in a shape; shape is in a body; and a body, being dissoluble, is dissoluble by its own nature — for everything composite is dissoluble — and what is dissolved cannot be incorruptible. So the slave of the letter would, by the sequence of thoughts, conceive corruption in God. But God is incorruptible and bodiless. What meaning, then, will fit what is written, other than the obvious one? If this part of what is written in the passage compels us to find another meaning, it is surely fitting to think the same about the whole; for as we understand the part, so we must necessarily take the whole. So the place beside God, the rock in the place, the space in it which is called a hole, Moses’ entering there, the laying of the divine hand over the opening, the passing by, the calling, and after these the sight of the back, will be more reasonably contemplated by the law of the anagogical sense. What, then, do we conjecture? That just as heavy bodies, once they have received some impulse down a slope, are driven downward of themselves with ever greater speed, even if no one pushes them after the first movement, as long as the ground slopes and
Chapter 401
401PG 44:401a–401b
‘ ύποκατίῃ τῷ σχήματι, τὸ τῇ φορᾷ ὑποκείμενον, μιν η τι,ξ τ ί.,υἷε..13. η,ιι-ςῖ ῖς..- xl £1 δενὸς εὑρισκομένου τοῦ ἐξ ἀντιβάσεως τὴν ὁρμὴν ἀνακόπτοντος οὕτω κατὰ τὸ ἔμπαλιν ἡ ψυχὴ τῆς γηΐνης προσπαθείας ἀπολυθεῖσα, ἀνωφερὴς τε καὶ ὀξεῖα γίι νεται πρὸς τὴν ἐπὶ τά ἄνω κίνησιν, ἀπὸ τῶν κάτω ι ”. ιʼ.,τηε. ντί· 'e.‘ ’.ιίέ ι “..l' 511,1. ν ε].',ἲ ζ ι ρ, ρ ‘r ι· ἰ H ' ιί,ψ ἶ ν 1 1. ς ‘f_!-' ι,ιέ ν ’Δ η Ἰ εκ με Il:.,ιι. Η I‘i. ῐι f..,ι ‘5 δʼ..' πρδς τὸ ὕψος ἁνιπταμένη, Μηδενὸς δὲ ὄντος ἄνωθεν τοῦ τὴν ὁρμὴν ἐπικόπτοντος (ἑλκτικὴ γάρ πρὸς ἐαυτὴν ἡ τοῦ καλοῦ φύσις ἐστὶ τῶν πρὸς ἐκείνην ἁναβλεπόντων), ἀεὶ πάντως ὑψηλοτέρα ἑαυτῆς γίνεται, τῇ τῶν οὐρανίων ἐπιθυμίᾳ συνεπεκτεινομένη τοῖς ἔμπροσθεν, καθώς φησιν ὁ Ἀπόστολος, καῖ πάντοτε ᾗ πρὸς τὸ ὑψηλότερον τὴν πτῆσιν ποιήσεται. Ποθοῦσα γὰρ διὰ τῶν ἤδη κατειλημμένων μὴ καταλιπεῖν τὸ ᾗ ὕψος τὸ ὑπερκείμενον, ἄπαυστον ποιεῖται τὴν ἐπὶ τὰ ἄνω φορὰν, ἀεὶ διὰ τῶν προηνυσμένων τὸν πρὸς τὴν πτῆσιν τόνον ἀνανεάζουσα. Μόνη γὰρ ήκατ ἀρετὴν ἐνέργεια καμάτῳ τʼρέφει τὴν δύναμιν, οὑκ ἐνδιδοῦσα διὰ τοῦ ἔργου τὸν τόνον, ἁλλʼ ἐπαύξουσα. κ Διὰ τοῦτό φαμεν, καὶτὸν μέγαν Μωῦσέα … γινόμενον, μηδαμοῦ ἵστασθαι τῆς ἀνόδου, μηδέ τινα ὅρον ἐαυτῷ ποιεῖσθαι τῆς ἐπὶ τὸ ἄνω φορᾶς ι ἀλλʼ ἅπαξ ἐπιβάντα τῆς κλίμακος, ἐπεστήρικτο ὁ Θεὸς, καθώς φησιν Ἰακὼβ, εἰσαεὶ τῆς ὑπερκειμένης βαθμίδος ἐπιτὸ ὑπερκείμενον. Ἀρνεῖται τὴν πρδς τὴν βασιλίδα τῶν Αἰγυπτίων κατεψευσμένην συγγένειαν ἔκδικος γίνεται τοῦ Ἐβραίου · μετανίσταται πρὸς τὴν ἔρημον διαγωγὴν, ἢν ὁ ἀνθρώπινος οὐκ ἐτάραξε βίοςʼ ποιμαίνει ἐν ἐαυτῷ τὴν τῶν ἡμέρων ζώων ἀγέλην ο ὁρᾷ τοῦ φωτὸς,η τήν λαμπηδόνα άβαρῆ ποιεῖται τῖὴν πρὸς τὸ φιύς ἄνοδον, τῇ περιαιρέσει τοῦ ὑποδήματος· ἐξαιρεῖται πρὸς ἐλευθερίαν τὸ συγγενὲς καὶ ὁμόφυλον· ὑποβρύχιον βλέπει τὸν ἐχθρὸν κατὰ τῶν κυμάτων δυόμενον. Ὑπὸ τὴν νεφέλην αὐλίζεται τῇ πέτρᾳ θεραπεύει τὸ δίψος· τῷ ούρανῷ γεωργεῖ τὸν ἄρτον. Εἶτα τῇ ἐκτάσει τῶν χειρῶν καταγωνίζεται τὸν ἀλλόφυλον ι ἀκούει τῆς σάλπιγγος τὸν γνόφον ὑπέρχεται ἐπὶ τὰ ἄδυτα τῆς ἀχειροποιήτω σκηνῆς παραδύεται · μανθάνει τῆς θείας ἱερωσύνης τὰ ἀπόρρητα. Ἐξαφανίζει τὸ εἴδωλον, ἱλεοῦται τὸ Θεῖον, ἀνακαλεῖται τὸν ἐν τῇ κακίᾳ τῶν Ἰουδαίων συντριβέντα νόμον, λάμπει τῇ δόξῃ, καὶ διὰ τοσούτων ἐπαρθεὶς ύιξπωμάτων, ἐτι σφριγᾷ τῇ ἐπιθυμία, καὶ άκορέστως ἔχει τοῦ πλείονος, καὶ οἶν διὰ παντὸς κατʼ ἐξουσίαν ἐνεφορεῖτο, ἔτι διψῇ ° καὶ ὡς μήπω μετεσχηκὼς, τυχεῖν δέεται, ἐμφανῆναι αύο ι. τῷ τὸν Θεὸν ἱκετεύων· οὐχ ὡς μετέχειν δύναται, ἀλλʼ ὼς ἐκεῖνός ἐστι. Δοκεῖ δέ μοι τὸ τοιοῦτο παθεῖν ὲρωτικῇ τινι διαθέσει πρὸς τὸ φύσει καλὸν τῆς ψυχῆς διατεθείσης, ῆν ἀεὶ ἡ ἐλπὶς ἀπὸ τοῦ ὀφθέντος καλοῦ πρὸς τὸ ὑπερκείμενον ἐπεσπάσατο, διὰ τοῦ πάντοτε καταλαμβανομένου, πρὸς τὸ κεκρυμμένον [Ἦ αἰεὶ τὴν ἐπιθυμίαν ἐκκαίουσαʼ ὅθεν ὁ σφοδρὸς ἐραστὴς τοῦ κάλλους, τὸ ἀεὶ φαινόμενον, ὡς εἰκόνα τοῦ ποθουμένου δεχόμενος, αὑτοῦ τοῦ χαρακτῆρος τοῦ Ξ ἀρχετύπου ἐμφορηθῆναι ποθεῖ. Καὶητοῦτο βούλεται ᾗ fl τολμηρά τε καὶ παριοῦσα τοὺς ὄρους τῆς ἐπιθυτδ μὴ διὰ κατόπτρων τινῶν καὶ ἐμ- Ea: μίας ή αττησις, φάσεων, ἀλλὰ κατὰ πρόσωπον ἀπολαῦσαι τοῦ κάλα
‘ ypokatię̄ tǭ schēmati, to tę̄ phorą hypokeimenon, min ē ti,x t i.,huie..13. ē,ii-si is..- xl £1 denos heuriskomenou tou ex antibaseōs tēn hormēn anakoptontos houtō kata to empalin hē psychē tēs gēïnēs prospatheias apolytheisa, anōpherēs te kai oxeia gii netai pros tēn epi ta anō kinēsin, apo tōn katō i ”. iʼ.,tēe. nti; 'e.‘ ’.iie i “..l' 511,1. n e].',i z i r, r ‘r i; i H ' ii,ps i n 1 1. s ‘f_!-' i,ie n ’D ē I ek me Il:.,ii. Ē I‘i. ii f..,i ‘5 dʼ..' prds to hypsos haniptamenē, Mēdenos de ontos anōthen tou tēn hormēn epikoptontos (helktikē gar pros eautēn hē tou kalou physis esti tōn pros ekeinēn hanablepontōn), aei pantōs hypsēlotera heautēs ginetai, tę̄ tōn ouraniōn epithymią synepekteinomenē tois emprosthen, kathōs phēsin ho Apostolos, kai pantote hę̄ pros to hypsēloteron tēn ptēsin poiēsetai. Pothousa gar dia tōn ēdē kateilēmmenōn mē katalipein to hę̄ hypsos to hyperkeimenon, apauston poieitai tēn epi ta anō phoran, aei dia tōn proēnysmenōn ton pros tēn ptēsin tonon ananeazousa. Monē gar ēkat aretēn energeia kamatǭ tʼrephei tēn dynamin, houk endidousa dia tou ergou ton tonon, hallʼ epauxousa. k Dia touto phamen, kaiton megan Mōysea … ginomenon, mēdamou histasthai tēs anodou, mēde tina horon eautǭ poieisthai tēs epi to anō phoras i allʼ hapax epibanta tēs klimakos, epestērikto ho Theos, kathōs phēsin Iakōb, eisaei tēs hyperkeimenēs bathmidos epito hyperkeimenon. Arneitai tēn prds tēn basilida tōn Aigyptiōn katepseusmenēn syngeneian ekdikos ginetai tou Ebraiou ; metanistatai pros tēn erēmon diagōgēn, ēn ho anthrōpinos ouk etaraxe biosʼ poimainei en eautǭ tēn tōn hēmerōn zōōn agelēn o horą tou phōtos,ē tēn lampēdona abarē poieitai tiēn pros to phiys anodon, tę̄ periairesei tou hypodēmatos; exaireitai pros eleutherian to syngenes kai homophylon; hypobrychion blepei ton echthron kata tōn kymatōn dyomenon. Hypo tēn nephelēn aulizetai tę̄ petrą therapeuei to dipsos; tǭ ouranǭ geōrgei ton arton. Eita tę̄ ektasei tōn cheirōn katagōnizetai ton allophylon i akouei tēs salpingos ton gnophon hyperchetai epi ta adyta tēs acheiropoiētō skēnēs paradyetai ; manthanei tēs theias hierōsynēs ta aporrēta. Exaphanizei to eidōlon, hileoutai to Theion, anakaleitai ton en tę̄ kakią tōn Ioudaiōn syntribenta nomon, lampei tę̄ doxę̄, kai dia tosoutōn epartheis uixpōmatōn, eti sphrigą tę̄ epithymia, kai akorestōs echei tou pleionos, kai oin dia pantos katʼ exousian enephoreito, eti dipsę̄ ° kai hōs mēpō meteschēkōs, tychein deetai, emphanēnai auo i. tǭ ton Theon hiketeuōn; ouch hōs metechein dynatai, allʼ ōs ekeinos esti. Dokei de moi to toiouto pathein erōtikę̄ tini diathesei pros to physei kalon tēs psychēs diatetheisēs, ēn aei hē elpis apo tou ophthentos kalou pros to hyperkeimenon epespasato, dia tou pantote katalambanomenou, pros to kekrymmenon [Ē aiei tēn epithymian ekkaiousaʼ hothen ho sphodros erastēs tou kallous, to aei phainomenon, hōs eikona tou pothoumenou dechomenos, hautou tou charaktēros tou X archetypou emphorēthēnai pothei. Kaiētouto bouletai hę̄ fl tolmēra te kai pariousa tous orous tēs epithytd mē dia katoptrōn tinōn kai em- Ea: mias ē attēsis, phaseōn, alla kata prosōpon apolausai tou kala
the body subject to the motion goes on down with the shape of the ground, with nothing found to check its impulse by resistance; so, conversely, the soul, set free from its earthly attachment, becomes light and swift in its upward motion, soaring from below to the height. And since there is nothing above to cut short its impulse (for the nature of the good draws to itself those who look up to it), it always becomes higher than itself, stretching out with its desire for heavenly things “to what lies ahead,” as the Apostle says, and it will always make its flight still higher. Longing not to give up, because of what it has already grasped, the height that lies beyond, it makes its upward course unceasing, always renewing its strength for flight by what it has already accomplished. For the activity of virtue alone nourishes its power by labour; it does not slacken its strength through the work, but increases it. Therefore we say that the great Moses, becoming ever greater, never stops in his ascent and sets himself no limit to his upward course; but having once set foot on the ladder on which God was set, as Jacob says, he always climbed to the step above. He renounces the false kinship with the queen of the Egyptians; he avenges the Hebrew; he moves to the desert way of life, which human life did not disturb; he shepherds within himself the flock of tame animals; he sees the brightness of the light; he makes his approach to the light unencumbered by taking off his sandal; he rescues his kin and race into freedom; he sees the enemy sinking beneath the waves. He camps under the cloud; he quenches thirst with the rock; he grows his bread from heaven. Then by stretching out his hands he defeats the foreigner; he hears the trumpet; he goes beneath the darkness; he slips into the sanctuary of the tabernacle not made with hands; he learns the secrets of the divine priesthood. He destroys the idol, propitiates the Divine, recovers the law broken by the wickedness of the Jews, shines with glory. Raised up by so many heights, he still burns with desire and is insatiable for more; he still thirsts for that with which he had constantly filled himself to his heart’s content; and as though he had not yet shared in it, he asks to obtain it, begging God to appear to him — not in the measure in which he is able to share, but as God is. It seems to me that he feels this because his soul has a lover’s disposition toward what is beautiful by nature, a soul which hope always draws on from the beauty it has seen to what lies beyond, always kindling its desire for what is hidden through what it constantly grasps. Hence the ardent lover of beauty, receiving what always appears as an image of what he longs for, longs to be filled with the very stamp of the archetype. This is what the bold request that goes beyond the limits of desire wants: to enjoy the beauty not through mirrors and reflections, but face to face.
Chapter 403
403PG 44:404a–404d
ιοι ους. ἸΙ δέ θεία φωνὴ δίδωσι τὺ αἰτηθὲν διʼ ὦν ἀπο αναίνεται, ἐν ὀλίγοις τοῖς ῥήμασιν ἀμέτρητόν τινα βυθὸν νοημάτων παραδεικνύουσα. Τὸ μὲν γάρ πλησ ρῶσαι τὴν ἐπιθυμίαν αύτῷ ἡ τοῦ Θεοῦ μεγαλοδωρεὸ κατένευσε* στάσιν δέ τινα τοῦ πόθου καὶ κόρον οὐκ ἐπηγγείλατο. Οὐ γὰρ ἂν ἐαυτὸν ἔδειξε τῷ θεράποντι· εἴπερ τοιοῦτον ἦν τὸ ὁρώμενον, ὥστε στῆσαι τὴν ἐπιο θυ μίαν τοῦ βλέποντοςς ὡς ἐν τούτῳ ὄντος τοῦ ἀληθῶς ἰδεῖν τὸν Θεὸν, ἐν τῷ μὴ λῆξαί ποτε τῆς ἐπιθυμίας τὸν πρὸς αὑτὸν ἀναβλέποντα. Φησὶ γάρʼ ι Ού δυνήσῃ τὸ πρόσωπόν μου ἰδεῖν · ού γάρ μὴ ίδῃ ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται· › τοῦτο δὲ, οὐχ ὡς ατ·τιον τοῦ θανάτου τοῖς ὁρῶσι γιγνόμενον ὁ λόγος ἐνο δείκνυται, (πῶς γάρ τὸ τῆς ζωῆς πρόσωπον, αἴτιον Θανάτου τοῖς ἐμπελάσασι γένοιτʼ ἄν ποτε ;) ἀλλʼ ἐπειδὴ ξωοποιὸν μὲν τῇ φύσει τὸ Θεῖον, ἴδιον δὲ γνώρισμα τῆς θείας φύσεώς ἐστι τὸ παντὸς ὑπερκεῖσθαι γνωρίσματος. ὁ τῶν γινωσκομένων τι τὸν Θεὸν εἶναι οἰόμενος, ὼς παρατραπεὶς ἀπὸ τοῦ ὄντος, πρὸς τὸ τῇ καταληπτικῇ φαντασία νομισθὲν εἶναι, καὶ ζωὴν οὐκ ἔχει. Τὸ γάρ ὅντως ὃν, ἡ ἀληθής ἐστι ζωή · τοῦτο δὲ είς γνῶσιν ἀνέφικτον. Εἰ οὖν ὑπερβαίνει τὴν γνῶσιν ἡ ζωοποιὸς φύσις, τὸ καταλαμβανόμενον πάντως ζωὴ οὐκ ἐστιν · ὃ δὲ μή ἐστι ζωὴ, παρεκτικδν γενέσθαι ζωῆς, φύσιν οὐκ ἔχει. Οὔτε οὖν πληροῦται τῷ Μωῦσεῑ τὸ ποθούμενον, διʼ ὧν ἀπλήρωτος ὴ ἐπιθυ· μία μένει. Παιδεύεται γάρ διὰ τῶν εἰρημένων, δτι τὸ Θεῖον, κατὰ τὴν ἑαυτοῦ φύσιν, ἀόριστον, οὐδενὶ περιειργόμενον πέρατι. Ei γὰρ ἐν τινι πέρατι νοηθείη τὸ Θεῖον, ἀνάγκη πᾶσα καὶ τὸ μετʼ ἐκεῖνο συν- Ἀλλὰ μὴν καλὸν εἶναι τὸ Θεῖον ὡμολόγηται τῇ φύσειο τὸ δέ πρὸς τὸ καλὸν ἐτεροφυῶς ἔχον, ἄλλο τι παρὰ τὸ καλὸν πάντως ἐστί· τὸ δὲ ἔξω τοῦ καλοῦ, ἐν τῇ τοῦ κακοῦ φύσει καταλαμβάνεται. Ἐδείχθη δὲ πολλαπλάσιον εἶναι τοῦ περιεχομένου τὸ περιέχον. Ἀνάγκη οὖν πᾶσα, τοὺς ἐν πέρατι τὸ Θείον οἰομένους εἶναι, καὶ ἐμπεριειλῆςρθαι τοῦτο τῇ κακίᾳ συντίθεσθαι. Ἐλαττου μένου δέ παντὸς τοῦ περιεχομένου τῆς τοῦ περιέχοντος φύσεως, ἀκόλουθον ἂν εἴη τὴν ἐπικράτησιν τοῦ πλεονάζοντος γίνεσθαι. Οὐκοῦν δυ· ναστεύεσθαι τὸ καλὸν ὑπὸ τοῦ ἐναντίου κατασκευάζει, ὁ πέρατί τινι περιείργων τὸ Θεῖον. Ἀλλὰ μὴν τοῦτο ἄτοπον. Οὐκ ἄρα περίληψίς τις τῆς ἀοράτου φύσεως νομισθήσεται· τὸ δὲ ἀπερίληπτον, καταληφθῆναι φύσιν οῠκ ἔχει. Ἀλλά πᾶσα πρὸς τὸ καλὸν ὴ ἐπιθυμία ἡ πρὸς τὴν ἄνοδον ἐκείνην ἐφελκομένη, ἀεὶ τῷ δρόμῳ τῷ πρὸς τὸ καλὸν ἱεμένῳ συνεπιτείνεται. Καὶ τοῦτό ἐστιν ὅντως τὸ ἰδεῖν τὸν Θεὸν, τὸ μηδέποτε τῆς ἐπιθυμίας κόρον εὑρεῖν. Ἀλλὰ χρὴ πάντοτε βλέποντα διʼ ὧν ἐστι δυνατὸν ὀρᾷν, πρὸς τὴν τοῦ πλέον ἰδεῖν ἐπιθυμίαν ἐκκαίεσθαι · καὶ οὓτως οὐδεὶς ὅρος ἂν ἐπικό·
ioi ous. II de theia phōnē didōsi ty aitēthen diʼ ōn apo anainetai, en oligois tois rhēmasin ametrēton tina bython noēmatōn paradeiknyousa. To men gar plēs rōsai tēn epithymian autǭ hē tou Theou megalodōreo kateneuse* stasin de tina tou pothou kai koron ouk epēngeilato. Ou gar an eauton edeixe tǭ theraponti; eiper toiouton ēn to horōmenon, hōste stēsai tēn epio thy mian tou blepontoss hōs en toutǭ ontos tou alēthōs idein ton Theon, en tǭ mē lēxai pote tēs epithymias ton pros hauton anableponta. Phēsi garʼ i Ou dynēsę̄ to prosōpon mou idein ; ou gar mē idę̄ anthrōpos to prosōpon mou, kai zēsetai; › touto de, ouch hōs at;tion tou thanatou tois horōsi gignomenon ho logos eno deiknytai, (pōs gar to tēs zōēs prosōpon, aition Thanatou tois empelasasi genoitʼ an pote ?) allʼ epeidē xōopoion men tę̄ physei to Theion, idion de gnōrisma tēs theias physeōs esti to pantos hyperkeisthai gnōrismatos. ho tōn ginōskomenōn ti ton Theon einai oiomenos, ōs paratrapeis apo tou ontos, pros to tę̄ katalēptikę̄ phantasia nomisthen einai, kai zōēn ouk echei. To gar hontōs hon, hē alēthēs esti zōē ; touto de eis gnōsin anephikton. Ei oun hyperbainei tēn gnōsin hē zōopoios physis, to katalambanomenon pantōs zōē ouk estin ; ho de mē esti zōē, parektikdn genesthai zōēs, physin ouk echei. Oute oun plēroutai tǭ Mōysei to pothoumenon, diʼ hōn aplērōtos ē epithy; mia menei. Paideuetai gar dia tōn eirēmenōn, dti to Theion, kata tēn heautou physin, aoriston, oudeni perieirgomenon perati. Ei gar en tini perati noētheiē to Theion, anankē pasa kai to metʼ ekeino syn- Alla mēn kalon einai to Theion hōmologētai tę̄ physeio to de pros to kalon eterophyōs echon, allo ti para to kalon pantōs esti; to de exō tou kalou, en tę̄ tou kakou physei katalambanetai. Edeichthē de pollaplasion einai tou periechomenou to periechon. Anankē oun pasa, tous en perati to Theion oiomenous einai, kai emperieilēsrthai touto tę̄ kakią syntithesthai. Elattou menou de pantos tou periechomenou tēs tou periechontos physeōs, akolouthon an eiē tēn epikratēsin tou pleonazontos ginesthai. Oukoun dy; nasteuesthai to kalon hypo tou enantiou kataskeuazei, ho perati tini perieirgōn to Theion. Alla mēn touto atopon. Ouk ara perilēpsis tis tēs aoratou physeōs nomisthēsetai; to de aperilēpton, katalēphthēnai physin ouk echei. Alla pasa pros to kalon ē epithymia hē pros tēn anodon ekeinēn ephelkomenē, aei tǭ dromǭ tǭ pros to kalon hiemenǭ synepiteinetai. Kai touto estin hontōs to idein ton Theon, to mēdepote tēs epithymias koron heurein. Alla chrē pantote bleponta diʼ hōn esti dynaton orąn, pros tēn tou pleon idein epithymian ekkaiesthai ; kai houtōs oudeis horos an epiko;
The divine voice grants what is asked by the very words in which it refuses, displaying in a few words an immeasurable depth of meanings. For God’s generosity agreed to fulfil his desire, but did not promise any halt or satiety of his longing. He would not have shown himself to his servant if what is seen were such as to bring the beholder’s desire to a halt; for truly seeing God consists in this: that whoever looks up to him never ceases from desire. For he says, “You cannot see my face; for no one shall see my face and live.” The account does not show this as though the sight became a cause of death to those who see — for how could the face of Life ever become a cause of death to those who draw near to it? But since the Divine is life-giving by nature, and the proper mark of the divine nature is to transcend every mark, whoever thinks that God is one of the things that are known has turned away from what is toward what is supposed to be by a comprehending imagination, and does not have life. For what really is, is true life; and this is beyond the reach of knowledge. If, then, the life-giving nature transcends knowledge, what is grasped is certainly not life; and what is not life has no nature that could provide life. So Moses’ longing is fulfilled by the very fact that his desire remains unfulfilled. For he is taught by these words that the Divine is by its own nature unlimited, enclosed by no boundary. For if the Divine were understood to lie within some boundary, it would be wholly necessary to consider what lies beyond it as well … But it is agreed that the Divine is beautiful by nature; what is of a nature other than the beautiful is certainly something other than the beautiful; and what is outside the beautiful is found in the nature of evil. It has been shown that what contains is many times greater than what is contained. So those who think that the Divine lies within a boundary must of necessity agree that it is enclosed by evil. And since everything contained is less than the nature of what contains it, it would follow that the larger prevails. So whoever encloses the Divine within a boundary makes the good to be overpowered by its opposite. But this is absurd. Therefore no comprehension of the invisible nature can be supposed; and what is incomprehensible has no nature that could be grasped. But every desire for the beautiful that draws one to that ascent is always stretched out along with the course that presses toward the beautiful. And this is truly to see God: never to find satiety of desire. One must always, looking through what one is able to see, be kindled to the desire to see more; and so no limit would cut short
Chapter 405
405PG 44:405a–405d
πτοι τῆς πρὸς τὸν Θεὸν ἀνόδου τὴν αὔξησιν, διὰ τὸ μήτε τοῦ καλοῦ τι πέρας εὑρίσκεσθαι, μήτε τινὶ κόρῳ τὴν πρόοδον τῆς πρὸς τὸ καλὸν ἐπιθυμίας ἑκκόπτεσθαι. Ἀλλά τίς ό τόπος ἐκεῖνος, ὁ παρά τῷ Θεῷ νοούμενος ; τῖς δὲ ἡ πέτρα ; καὶ τί πάλιν ὲν τῇ πέτρᾳ τὸ χώρημα; τίς δὲ η χεὶρ τοῦ Θεοῦ, ή τὸ στόμιον τοῦ κοίλου τῆς πέτρας διαλαμβάνουσα ; ἡ δὲ τοῦ Θεοῦ πάροδος τίς; τί δὲ αὑτοῦ τὸ ὀπίσθιον, ὅπερ αίτὴσανν τι τῷ Μωΰσεί τὴν κατά πρόσωπον ὄψιν, δώσειν 6 Θεὸς ἑπηγγείλατο; χρὴ γὰρ πάντως μέγα τι τούτων ἕκαστον εἶναι, καὶ τῆς τοῦ διδόντος μεγαλοδωρεᾶς ἐπάξιον ὥστε πάσης τῆς γενομένης ἤδη τῷ μεγάλῳ θεράποντι θεοφανείας, τὴν ἐπαγγελίαν ταύτην μεγαλοπρεπεστέραν τε καὶ ὑψηλοτέραν πιστεύεσθαι. Πῶς οὖν ἄν τις τὸ ὕψος τὸ ἑκ τῶν εἰρημένων κατανοήσειεν, ἐφʼ ᾧ μετὰ τὰς τοσαύτας ἀναβάσεις ὅ τε Μωῦσῆς ἀναβῆναι ποθεῖ, καὶ 6 τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργῶν είς τὸ ἀγαθὸν, ἐξευμαρίζει διὰ τῆς ὁδηγίας τὴν ἄνοδονο ι Ἰδοὺ τόπος, ι φησι, «παρʼ ἑ μοί. ι Συμβαίνει τάχα τοῖς προτεθεωρημένοις τὸ νόημα. Τόπον γὰρ εἰπὼν οὑ περιείργει τῷ ποσῷ τὸ δεικνύεμενον (ἐπὶ γὰρ τοῦ ἁπόσου μέτρον οὐκ ἐστιν), ἀλλά τῇ παρειλήφει τῆς κατά τὸ μέτρον περιγραφῆς, ἐπὶ τὸ ἀπειρόν τε καὶ ἀόριστον χειραγωγεῖ τὸν ἀκούοντα. Δοκεῖ τοίνυν τοιοῦτόν τινα νοῦν ὑποσημαίνειν ὁ λόγος· Ἐπειδὴ σοι πρὸς τὺ ἔμπροσθεν ἡ ἐπιθυμία συντέτακται, καί σοι τοῦ δρόμου κόρος. οὐδεὶς, οὑδέ τινα ἔστί. ι Στήσω γάρ σε,» φησιν, ι ἑπὶ τῆς πέτρας.» Τοῦτο δὲ τὸ πάντων παραδοξότατον, πῶς τὸ αὑτὸ καὶ στάσις ἐστὶ καὶ κίνησις ’ 6 γὰρ ἀνιὼν, πάντως οὐχ ἵσταται, καὶ 6 ἑστὼς οὑκ ἀνέρχεται· ἐνταῦθα δὲ διὰ τοῦ ἑστάναι, τὸ ἀναβῆναι γίνεται ’ τοῦτο δέ ἐστιν, ὅτι ὅσῳ τις πάγιός τε καὶ ἀμετάθετος ἐν τῷάγαθῷ διαμένει ο τοσούτῳ πλέον τὸν τῆς ἀρετῆς διανύει δρόμον. '0 γὰρ περισφαλὴς τε καὶ ὀλισθηρὸς, κατά τὴν τῶν λογισμῶν βάσιν ἀβέβαιον τὴν ἑν τῷ καλῷ στάσιν ἔχων, κλυδωνιζόμενός τε καὶ περιφερόμενος, καθώς φησιν 6 Ἀπόστολος, καὶ ταῖς περὶ τῶν ὄντων ὑπολήψεσιν ἐπιδιστάζων καὶ κραδαινόμενος, οὑκ ἄν ποτε πρὸς τὸ ὕψος τῆς ἀρετῆς ἀναδράμοι. Ὡς οἱ διὰ μάμμου βαδίζοντες πρὸς τὸ ἄναντες, κᾶν μεγάλα τύχωσι τοῖς ποσὶ διαβαίνοντες, ἀνόνητα μοχθοῦσιν, ἀεὶ πρὸς τὸ κάτω τῆς βάσεως συγκαταρρεούσης τῇ ψάμμῳ· ὡς τὴν μὲν κίνησιν ἐνεργεῖσθαι, πρόοδον δὲ μηδεμίαν τῆς κινήσεως γίνεσθαι. Εἰ δέ τις, καθὼς ή ψαλμῳδία φησὶ, τῆς τοῦ βυθοῦ ὑποστάθμης ἀνασπάσας τοὺς πόδας, ἐπὶ τῆς πέτρας τούτους ἐρείσειεν Ὀ οῦν ὑποδείξας τῷ Μωῦσεῖ τὸν τόπον, παρορμᾷ πρὸς τὸν δρόμον. Τὴν δὲ ἐπὶ τῆς πέτρας ἐπαγγειλάμενος στάσιν, τὸν τρόπον τῆς θείας ἐκείνης σταδιοδρομίας αὐτῷ ὑποδείκνυσι. Τὸ δὲ ὲν τῇ πέτρᾳ
ptoi tēs pros ton Theon anodou tēn auxēsin, dia to mēte tou kalou ti peras heuriskesthai, mēte tini korǭ tēn proodon tēs pros to kalon epithymias hekkoptesthai. Alla tis o topos ekeinos, ho para tǭ Theǭ nooumenos ? tis de hē petra ? kai ti palin en tę̄ petrą to chōrēma? tis de ē cheir tou Theou, ē to stomion tou koilou tēs petras dialambanousa ? hē de tou Theou parodos tis? ti de hautou to opisthion, hoper aitēsann ti tǭ Mōÿsei tēn kata prosōpon opsin, dōsein 6 Theos hepēngeilato? chrē gar pantōs mega ti toutōn hekaston einai, kai tēs tou didontos megalodōreas epaxion hōste pasēs tēs genomenēs ēdē tǭ megalǭ theraponti theophaneias, tēn epangelian tautēn megaloprepesteran te kai hypsēloteran pisteuesthai. Pōs oun an tis to hypsos to hek tōn eirēmenōn katanoēseien, ephʼ hǭ meta tas tosautas anabaseis ho te Mōysēs anabēnai pothei, kai 6 tois agapōsi ton Theon panta synergōn eis to agathon, exeumarizei dia tēs hodēgias tēn anodono i Idou topos, i phēsi, «parʼ he moi. i Symbainei tacha tois protetheōrēmenois to noēma. Topon gar eipōn hou perieirgei tǭ posǭ to deiknyemenon (epi gar tou haposou metron ouk estin), alla tę̄ pareilēphei tēs kata to metron perigraphēs, epi to apeiron te kai aoriston cheiragōgei ton akouonta. Dokei toinyn toiouton tina noun hyposēmainein ho logos; Epeidē soi pros ty emprosthen hē epithymia syntetaktai, kai soi tou dromou koros. oudeis, houde tina esti. i Stēsō gar se,» phēsin, i hepi tēs petras.» Touto de to pantōn paradoxotaton, pōs to hauto kai stasis esti kai kinēsis ’ 6 gar aniōn, pantōs ouch histatai, kai 6 hestōs houk anerchetai; entautha de dia tou hestanai, to anabēnai ginetai ’ touto de estin, hoti hosǭ tis pagios te kai ametathetos en tǭagathǭ diamenei o tosoutǭ pleon ton tēs aretēs dianyei dromon. '0 gar perisphalēs te kai olisthēros, kata tēn tōn logismōn basin abebaion tēn hen tǭ kalǭ stasin echōn, klydōnizomenos te kai peripheromenos, kathōs phēsin 6 Apostolos, kai tais peri tōn ontōn hypolēpsesin epidistazōn kai kradainomenos, houk an pote pros to hypsos tēs aretēs anadramoi. Hōs hoi dia mammou badizontes pros to anantes, kan megala tychōsi tois posi diabainontes, anonēta mochthousin, aei pros to katō tēs baseōs synkatarreousēs tę̄ psammǭ; hōs tēn men kinēsin energeisthai, proodon de mēdemian tēs kinēseōs ginesthai. Ei de tis, kathōs ē psalmǭdia phēsi, tēs tou bythou hypostathmēs anaspasas tous podas, epi tēs petras toutous ereiseien O oun hypodeixas tǭ Mōysei ton topon, parormą pros ton dromon. Tēn de epi tēs petras epangeilamenos stasin, ton tropon tēs theias ekeinēs stadiodromias autǭ hypodeiknysi. To de en tę̄ petrą
the growth of the ascent toward God, because no limit of the beautiful is found, and the progress of desire for the beautiful is not cut short by any satiety. But what is that place which is understood to be beside God? What is the rock? And again, what is the space in the rock? What is the hand of God that covers the opening of the cleft in the rock? What is God’s passing by? And what is his back, which God promised to give Moses when he asked for the face-to-face sight? Each of these must surely be something great and worthy of the generosity of the Giver, so that this promise may be believed to be more magnificent and loftier than every theophany already granted to the great servant. How, then, could one understand from what has been said the height to which Moses longs to ascend after so many ascents, and which he who works all things together for good for those who love God makes easy by his guidance? “Behold,” he says, “a place beside me.” The meaning perhaps agrees with what we have contemplated before. In saying “place” he does not enclose what is shown in quantity (for what has no quantity has no measure); rather, by the image of circumscription by measure he leads the hearer by the hand to the infinite and unlimited. The account seems to hint at some such sense as this: since your desire is set toward what lies ahead, and you have no satiety of the course, … For “I will set you,” he says, “on the rock.” This is the most paradoxical thing of all: how the same thing is both standing and moving. For one who goes up certainly does not stand, and one who stands does not go up; but here going up takes place through standing. That is, the more firm and immovable one remains in the good, the more one accomplishes the course of virtue. For one who is unsteady and slippery, whose footing in the good is insecure because of the footing of his thoughts, tossed and carried about, as the Apostle says, doubting and wavering in his conceptions of the things that are, would never run up to the height of virtue. He is like people walking uphill through sand: even if they take great strides, they labour in vain, since their footing always slides down with the sand, so that there is motion but no progress from the motion. But if someone, as the Psalm says, draws his feet up out of the mud of the deep and sets them on the rock … The one who showed Moses the place urges him on to the race; and by promising him standing on the rock, he shows him the manner of that divine race. The space in the rock
Chapter 407
407PG 44:408a–408d
χώρημα, ἦν ὀπὴν ὀνομάζει 6 λόγος, καλῶς 6 θεῖος Ἀπόστολος ὲν τοῖς ἰδίοις λόγοις διηρμήνευσεν, οἰκίαν ἀχειροποίητον οὐρανίαν ἀποκεῖσθαι διʼ ἐλπίδος τοῖς τὴν γηῖνην σκηνὴν διαλύσασι λέγων. Ἀληθῶς γὰρ ὀ τὸν δρόμον τελέσας, καθώς φησιν 6 ’Δπόστολος, ἐν ἐκείνῳ τῷ πλατεῖ καὶ εὐρυχώρῳ σταδίῳ, δν τόπον ὀνομάζει ἡ θεία φωνὴ, καὶ τὴν πίστιν τηρήσας, ἢτοι, καθώς φησι τὺ αἴνιγμα, ἐπὶ τῆς πέτρας τοὺς ἰδίους πόδας ἐρείσας ι οὗτος τῷ τῆς δικαιοσύνης στεφάνῳ παρὰ τῆς χειρὸς τοῦ ἀγωνοθέτου καλλωπιο σθήσεται · τὸ δὲ τοιοῦτον γέρας διαφόρως παρά τῆς Γραφῆς ὀνομάζεται. Τὸ γὰρ αὐτὸ ἐνταῦθα μὲν χώο ρημα πέτρας λέγεται · ὲν ἑτέροις δὲ, παραδείσου τρυφὴ, καὶ αἱωνία σκηνὴ, καὶ μονὴ παρὰ τῷ Πατρὶ, καὶ πατριάρχου κόλπος. καὶ χώρα ζώντων, καί ὕδωρ ἀναπαύσεως, καὶ ἡ ἄνω Ἰερουσαλὴμ, καὶ βασιλεία οὐρανῶν, καί βραβεῖον κλήσεως, καὶ στέφανος χαρίο των, καὶ στέφανος κάλλους, καί πύργος ἰσχύος, καὶ ὲπιτραπέζιος εὐφροσύνη, καὶ Θεοῦ συνεδρία, καὶ θρόνος κρίσεως, καὶ τόπος ὀνομαστὸς, καὶ σκηνὴ ἀπόκρυφος. Ἓν οῦν καὶ τοῦτό φαμεν εῖναι τῶν εἰς τοῦτο φερόντων τὸ νόημα, τὴν εἰς τὴν πέτραν τοῦ Μωῦσέως εἴσοδον. Ἐπειδὴ γάρ Χριστὸς ή πέτρα παρὰ τοῦ Παύλου νενόηται ο πᾶσα δὲ ἀγαθῶν ἐλπὶς ἐν τῷ Χριστῷ εῖναι πιστεύεται, ὲν ᾧ πάντας εἷναι τοὺς θησαυροὺς τῶνἀγαθῶν μεμαθήκαμεν 6 ὲν ἁγαθῷ τινι γενόμενος, ὲν τῷ Χριστῷ πάντως ἐστὶ τῷ περιεκτικῷ παντὸς ἀγαθοῦ · ὀ δὲ μέχρι τούτου φθάη σας, καὶ ὑπὸ τῆς τοῦ Θεοῦ χειρὸς σκεπασθεὶς, καθὼς ὀ λόγος ἐπηγγείλατο (χεὶρ δʼ ἂν εἴη τοῦ Θεοῦή δημιουργικὴ τῶν ὀντων δύναμις, 6 μονογενὴς Θεὸς, διʼ οῦ τὰ πάντα ἐγένετο, ὃς ’καὶ τοῖς τρέχουσι τόπος ἐστὶν, ὁδὸς τοῦ δρόμου γινόμενος, κατά τὴν ἰδίαν φωνὴν, καὶ πέτρα γίνεται τοῖς βεβαίοις, καὶ οἵκος τοῖς ἀναπαυομένοις), τότε ἀκούσεται τοῦ προσκαλουμένου, καὶ κατόπιν τοῦ καλοῦντος γενήσεται, τουτἐστιν, ι Ὀπίσω Κυρίου τοῦ Θεοῦ πορεύσεται, ι καθὼς 6 νόμος παρεγγυᾷ. Ὅπερ ἀκούσας ἐνόησε καὶ 6 μέγας Δαβὶδ, τῷ μὲν κατοικοῦντι ὲν βοηθείᾳ τοῦ Ὑψίστου λέγων, ὅτι ι Ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοι, ι ὅπερ ἶσόν ἐστι τῷ κατόπιν αὐτὸν τοῦ Θεοῦ εἶναι ~ ὲν γὰρ τοῖς ὀπισθίοις ἐστὶ τὸ μετάφρενον. Περί ἑαυτοῦ δὲ τοῦτο βοῶν, ὅτι ι Ἐκολλήθη ὴ ψυχή μου ὀπίσω σου, ἐμοῦ δὲ ἀντελάβετο ἡ δεξιά σου. ι Ὁρᾷς πῶς συμβαίνει τῇ ἱστορίᾳ ή ψαλμῳδία. Ὠς γάρ οὗτός φησι, τῷ ὀπίσω τοῦ Θεοῦ κεκολλη μένῳ τὴν τῆς δεξιᾶς εἶναι άντίληψιψ οῦτω κάκεῖ ἡ χεὶρ ἀπτεται τοῦ ὲν τῇ πέτρα τὴν θείαν φωνὴν ἀναμένοντος, καὶ κατόπιν ἀκολουθεῖν εὐχομένου. Ἀλλὰ καὶ 6 Κύριος, ὀ τότε τῷ Μωῦσεί χρηματίσας, 6 πληρωτὴς τοῦ ἰδίου νόμου γενόμενος, ὁμοίως πρὸς τοὺς μαθητὰς διεξέρχεται, ἀπογυμνῶν τῶν ἐν αἰνίγματι ῥηθέντων εἰς τὸ ἐμφανὲς τὴν διάνοιαν · ἀ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, › λέγων· οὐκ, Εἴ τις ἔμπροσθεν. Καὶ τῷ περί τῆς αἰωνίου ζωῆς ἱκετεύοντι, τὸ αὐτὸ τοῦτο ὑποτίθεται α Δεῦρο › γὰρ, φησὶν, ι ἀκολούθει μοιʼ ι
chōrēma, ēn opēn onomazei 6 logos, kalōs 6 theios Apostolos en tois idiois logois diērmēneusen, oikian acheiropoiēton ouranian apokeisthai diʼ elpidos tois tēn gēinēn skēnēn dialysasi legōn. Alēthōs gar o ton dromon telesas, kathōs phēsin 6 ’Dpostolos, en ekeinǭ tǭ platei kai eurychōrǭ stadiǭ, dn topon onomazei hē theia phōnē, kai tēn pistin tērēsas, ētoi, kathōs phēsi ty ainigma, epi tēs petras tous idious podas ereisas i houtos tǭ tēs dikaiosynēs stephanǭ para tēs cheiros tou agōnothetou kallōpio sthēsetai ; to de toiouton geras diaphorōs para tēs Graphēs onomazetai. To gar auto entautha men chōo rēma petras legetai ; en heterois de, paradeisou tryphē, kai haiōnia skēnē, kai monē para tǭ Patri, kai patriarchou kolpos. kai chōra zōntōn, kai hydōr anapauseōs, kai hē anō Ierousalēm, kai basileia ouranōn, kai brabeion klēseōs, kai stephanos chario tōn, kai stephanos kallous, kai pyrgos ischyos, kai epitrapezios euphrosynē, kai Theou synedria, kai thronos kriseōs, kai topos onomastos, kai skēnē apokryphos. Hen oun kai touto phamen einai tōn eis touto pherontōn to noēma, tēn eis tēn petran tou Mōyseōs eisodon. Epeidē gar Christos ē petra para tou Paulou nenoētai o pasa de agathōn elpis en tǭ Christǭ einai pisteuetai, en hǭ pantas heinai tous thēsaurous tōnagathōn memathēkamen 6 en hagathǭ tini genomenos, en tǭ Christǭ pantōs esti tǭ periektikǭ pantos agathou ; o de mechri toutou phthaē sas, kai hypo tēs tou Theou cheiros skepastheis, kathōs o logos epēngeilato (cheir dʼ an eiē tou Theouē dēmiourgikē tōn ontōn dynamis, 6 monogenēs Theos, diʼ ou ta panta egeneto, hos ’kai tois trechousi topos estin, hodos tou dromou ginomenos, kata tēn idian phōnēn, kai petra ginetai tois bebaiois, kai hoikos tois anapauomenois), tote akousetai tou proskaloumenou, kai katopin tou kalountos genēsetai, toutestin, i Opisō Kyriou tou Theou poreusetai, i kathōs 6 nomos parengyą. Hoper akousas enoēse kai 6 megas Dabid, tǭ men katoikounti en boētheią tou Hypsistou legōn, hoti i En tois metaphrenois hautou episkiasei soi, i hoper ison esti tǭ katopin auton tou Theou einai ~ en gar tois opisthiois esti to metaphrenon. Peri heautou de touto boōn, hoti i Ekollēthē ē psychē mou opisō sou, emou de antelabeto hē dexia sou. i Horąs pōs symbainei tę̄ historią ē psalmǭdia. Ōs gar houtos phēsi, tǭ opisō tou Theou kekollē menǭ tēn tēs dexias einai antilēpsips outō kakei hē cheir aptetai tou en tę̄ petra tēn theian phōnēn anamenontos, kai katopin akolouthein euchomenou. Alla kai 6 Kyrios, o tote tǭ Mōysei chrēmatisas, 6 plērōtēs tou idiou nomou genomenos, homoiōs pros tous mathētas diexerchetai, apogymnōn tōn en ainigmati rhēthentōn eis to emphanes tēn dianoian ; a Ei tis thelei opisō mou elthein, › legōn; ouk, Ei tis emprosthen. Kai tǭ peri tēs aiōniou zōēs hiketeuonti, to auto touto hypotithetai a Deuro › gar, phēsin, i akolouthei moiʼ i
which the account calls a hole, the divine Apostle interpreted well in his own words, when he said that a house not made with hands, heavenly, is laid up in hope for those who have dissolved their earthly tent. For truly whoever has finished the race, as the Apostle says, in that broad and spacious stadium which the divine voice calls a place, and has kept the faith — or, as the riddle says, has set his own feet on the rock — will be adorned with the crown of righteousness by the hand of the president of the games. Such a reward is named in various ways by Scripture. The same thing is here called a space in the rock; elsewhere it is the delight of paradise, the eternal tent, the dwelling with the Father, the patriarch’s bosom, the land of the living, the water of rest, the Jerusalem above, the kingdom of heaven, the prize of the calling, the crown of graces, the crown of beauty, the tower of strength, the joy of the table, the session with God, the throne of judgment, the renowned place, and the hidden tent. We say, then, that Moses’ entry into the rock is also one of the things that bear on this meaning. For since Christ is understood by Paul to be the rock, and all hope of good things is believed to be in Christ, in whom we have learned that all the treasures of good things are, whoever is in any good is certainly in Christ, who contains every good. Whoever has reached this point and is covered by the hand of God, as the word promised — the hand of God would be the creative power of the things that are, the only-begotten God, through whom all things came to be; he is also a place for those who run, becoming the way of the race according to his own word, and he becomes a rock for those who are firm and a house for those who rest — then he will hear the one who calls him and will come behind the one who calls, that is, “he will walk after the Lord God,” as the law commands. The great David too, hearing this, understood it, saying to the one who dwells in the help of the Most High, “He will overshadow you with his back” — which is the same as being behind God, for the back is behind — and crying out about himself, “My soul has clung behind you; your right hand upheld me.” You see how the Psalm agrees with the history. For as the Psalmist says that the help of the right hand is for one who clings behind God, so there too the hand touches the one in the rock who is waiting for the divine voice and praying to follow behind. And the Lord too, who then spoke with Moses and has become the fulfiller of his own law, says the same to his disciples, laying bare in plain words the meaning of what had been said in riddles: “If anyone wishes to come after me,” he says — not “If anyone wishes to go before me.” And to the one who begs to know about eternal life he proposes the very same: “Come,” he says, “follow me.”
Chapter 409
409PG 44:409a–409d
διανύσαι, μὴ τῷ καθηγουμένῳ κατόπιν ἑπόμενον. . '0 οὖν ὁδηγῶν, τῷ προηγεῖσθαι τοῦ ἑπομένου τὴν ὁδὸν ὑποδείκνυσιν · 6 δὲ ἑπόμενος, τότε τῆς εὐθείας οὐκ ἐπιτραπήσεται, εί τὸ ὀπίσω ἀεὶ τοῦ ἡγουμένου βλέποι. '0 γὰρ ἐπὶ τὰ πλάγια τῇ κινήσει παραφερό· μενος, ἦ ἀντιπρόσωπον φέρων τῷ ὁδηγοῦντι τὸ βλέμμα, ἄλλην ἐαυτῷ καινοτομεῖ πορείαν, οὐχ ἢν ό ὁδηγδς ὑποδείκνυσι. Διό φησι πρὸς τὸν ὁδηγούμενον, ὅτι ί Τὸ πρόσωπόν μου οὐκ ὀφθήσεταί σοι· ο τουτέστι, ,μὴ ἀντιπρόσωπος γίνου τῷ ὁδηγοῦντι. Πρὸς γὰρ τὸ ἐναντίον πάντως 6 δρόμος ἐσται· ἀγαθὸν γὰρ ἀγαθῷ οὐκ ἀντιδλέπει, ἀλλʼ ἕπεται. Τὸ δὲ ὲκ τοῦ ἐναντίου νοούμενον, τῷ ἀγαθῷ ἀντιπρόσωπον γίνεται. Ἥ γὰρ κακία ἐξ ἐναντίου τῇ ἀρετῇ βλέπει· ἀρετὴ δὲ οὐκ ἀντιθεωρεῖται τῇ ἀρετῇ ἀντιπρόσωπος. '0 οὖν Μωῦσῆς οὐκ ἀντιβλέπει τῷ Θεῷ, ἀλλὰ τὰ ὀπίσω αὐτοῦ βλέπει. '0 γὰρ ἁντιβλέπων, οὐ ζήσεται· καθὼς μαρτύρεται ή θεία φωνὴ, ὅτι ι Οὐδεὶς ὄψεται τὸ πρόσωπον Κυρίου, καὶ ζήσεται. ι Ὁρᾷς ὅσον ἐστὶ τὸ μαθεῖν ἀκολουθῆσαι τῷ Θεῷ· ὅτι μετὰ τὰς ὑψηλὰς ὲκείνας ἀναβάσεις, κοιλ τὰς φοβεράς τε καὶ ἐνδόξους θεοφανείας, πρὸς τῷ τέλει που τῆς ζωῆς, μόγις ταύτης ἀξιοῦται τῆς χάριτος, ὁ μαθὼν κατόπιν γίνεσθαι Θεοῦ. Τῷ δὲ οὕτως ἑπομένῳ τῷ Θεῷ, οὐκέτι τῶν διὰ κακίας προσοχθισμάτων ἀντιβαίνει οὐδέν. Μετὰ ταῦτα γὰρ φθόνος αὐτῷ παρά τῶν ἀδελφῶν ἐπιφύεται · φθόνος, τὸ ἀρχέκακον πάθος, 6 τοῦ θανάτου πατὴρ, ή πρώτη τῆς ἁμαρτίας εἴσοδος, ή τῆς κακίας ρίζα,ή τῆς λύπης γένεσις, ή τῶν συμφορῶν μήτηρ, ἡςτῆς ἀπειθείας ὑπόθεσις, ἡ τῆς αἰσχύνης ἀρχή. Φθόνος ἡμᾶς τοῦ παραδείσου ὲξῴκισεν, ὄφις κατά τῆς Εὐας γενόμενος · φθόνος κτοῦ ξύλου τῆς ζωῆς ἀπετείχισε, καὶ τῶν ἱερῶν ἐνδυμάτων γυμνώσας, τοῖς τῆς συκῆς κλάδοις διʼ αἰσχύνης ὐπήγαγε. Φθόνος τὸν Κάῐν κατά τῆς φύσεως ὥπλισε, καὶ τὸν ἑπτάκις ὲκδικούμενον ὲκαινοτόμησε θάνατον. Φθόνος τὸν ἰωσὴφ δοῦλον ἐποίησε. Φθόνος τὸ θανατηφόρον κέντρον, τὸ κεκρυμμένον ὅπλον, ἡ τῆς φύσεως νόσος, 6 χολώδης ἰὸς, ή ἑκούσιος τηκεδὼν, τὸ πικρὸν βέλος, 6 τῆς ψυχῆς ἧλος, τὸ ἐγκάρδιον πῦρ, ἠ τοῖς σπλάγχνοις ἑγκαιομένη φλόξ. τῼ ἀτύχημα μέν ἐστιν, οὐ τὸ ἴδιον κακὸν, ἀλλά τὸ ἀλλότριον ἀγαθόν. Κατόρθωμα δὲ πάλιν ὲκ τοῦ ἐναντίου, οὐ τὸ οἰκεῖον καλὸν, ἀλλὰ τὸ τοῦ πέλας κακόν. Φθόνος 6 ταῖς εὐτυχίαις τῶν ἀνθ ρώπων ἐποδυνώμενος, καλ ταῖς συμφοραῖς ἐπεμβαίνων. ΓΙιθείρεσθαι τούς νεκροόόρους γύπας τῷ μύρῳ λέγουσι · πρὸς γὰρ τὸ δυσῶδες καὶ διεφθορὸς αὐτῶν ἡ φύσις ᾠκείωται · καὶ 6 τῇ νόσῳ ταύτῃ κρατούμενος, τῇ μὲν εὐημερίᾳ τῷν φίλων, οἷόν τινος μύρου προσβολῇ καταφθείρεται. Εἰ δέ τι πάθος ὲκ συμφορᾶς ἴδοι, πρὸς τοῦτο καθίπταται, καὶ τὸ ἀγκύλον έπάγει στόμα, τὰ κεκρυμμένα ἐξέλκων τοῦ δυστυχήματος. Πολλοὺς 6 φθόνος τῶν πρὸ Μωῦσέως κατηγωνίσατο. Τῷ δὲ μεγάλῳ τούτῳ προσενεχθεὶς, οἷόν τινι πλάσμα πήλινον πέτρᾳ προσαραχθὲν, ἑαυτῷ περιτρίβεται. Ἐν τούτῳ γὰρ μάλιστα διεδείχθη τῆς μετά τοῦ Θεοῦ πορείας τὸ κέρδος, ἢν ἐποιεῖτο Moriσῆς,
dianysai, mē tǭ kathēgoumenǭ katopin hepomenon. . '0 oun hodēgōn, tǭ proēgeisthai tou hepomenou tēn hodon hypodeiknysin ; 6 de hepomenos, tote tēs eutheias ouk epitrapēsetai, ei to opisō aei tou hēgoumenou blepoi. '0 gar epi ta plagia tę̄ kinēsei paraphero; menos, ē antiprosōpon pherōn tǭ hodēgounti to blemma, allēn eautǭ kainotomei poreian, ouch ēn o hodēgds hypodeiknysi. Dio phēsi pros ton hodēgoumenon, hoti i To prosōpon mou ouk ophthēsetai soi; o toutesti, ,mē antiprosōpos ginou tǭ hodēgounti. Pros gar to enantion pantōs 6 dromos estai; agathon gar agathǭ ouk antidlepei, allʼ hepetai. To de ek tou enantiou nooumenon, tǭ agathǭ antiprosōpon ginetai. Hē gar kakia ex enantiou tę̄ aretę̄ blepei; aretē de ouk antitheōreitai tę̄ aretę̄ antiprosōpos. '0 oun Mōysēs ouk antiblepei tǭ Theǭ, alla ta opisō autou blepei. '0 gar hantiblepōn, ou zēsetai; kathōs martyretai ē theia phōnē, hoti i Oudeis opsetai to prosōpon Kyriou, kai zēsetai. i Horąs hoson esti to mathein akolouthēsai tǭ Theǭ; hoti meta tas hypsēlas ekeinas anabaseis, koil tas phoberas te kai endoxous theophaneias, pros tǭ telei pou tēs zōēs, mogis tautēs axioutai tēs charitos, ho mathōn katopin ginesthai Theou. Tǭ de houtōs hepomenǭ tǭ Theǭ, ouketi tōn dia kakias prosochthismatōn antibainei ouden. Meta tauta gar phthonos autǭ para tōn adelphōn epiphyetai ; phthonos, to archekakon pathos, 6 tou thanatou patēr, ē prōtē tēs hamartias eisodos, ē tēs kakias riza,ē tēs lypēs genesis, ē tōn symphorōn mētēr, hēstēs apeitheias hypothesis, hē tēs aischynēs archē. Phthonos hēmas tou paradeisou exǭkisen, ophis kata tēs Euas genomenos ; phthonos ktou xylou tēs zōēs apeteichise, kai tōn hierōn endymatōn gymnōsas, tois tēs sykēs kladois diʼ aischynēs ypēgage. Phthonos ton Kain kata tēs physeōs hōplise, kai ton heptakis ekdikoumenon ekainotomēse thanaton. Phthonos ton iōsēph doulon epoiēse. Phthonos to thanatēphoron kentron, to kekrymmenon hoplon, hē tēs physeōs nosos, 6 cholōdēs ios, ē hekousios tēkedōn, to pikron belos, 6 tēs psychēs hēlos, to enkardion pyr, ē tois splanchnois henkaiomenē phlox. tǬ atychēma men estin, ou to idion kakon, alla to allotrion agathon. Katorthōma de palin ek tou enantiou, ou to oikeion kalon, alla to tou pelas kakon. Phthonos 6 tais eutychiais tōn anth rōpōn epodynōmenos, kal tais symphorais epembainōn. GIitheiresthai tous nekrooorous gypas tǭ myrǭ legousi ; pros gar to dysōdes kai diephthoros autōn hē physis ǭkeiōtai ; kai 6 tę̄ nosǭ tautę̄ kratoumenos, tę̄ men euēmerią tǭn philōn, hoion tinos myrou prosbolę̄ kataphtheiretai. Ei de ti pathos ek symphoras idoi, pros touto kathiptatai, kai to ankylon epagei stoma, ta kekrymmena exelkōn tou dystychēmatos. Pollous 6 phthonos tōn pro Mōyseōs katēgōnisato. Tǭ de megalǭ toutǭ prosenechtheis, hoion tini plasma pēlinon petrą prosarachthen, heautǭ peritribetai. En toutǭ gar malista diedeichthē tēs meta tou Theou poreias to kerdos, ēn epoieito Morisēs,
complete the journey unless he follows behind the one who leads. So the guide, by going ahead, shows the way to the follower; and the follower will not turn aside from the straight way if he always looks at the back of the leader. For whoever drifts sideways in his movement, or turns his gaze to face the guide, invents a new path for himself, not the one the guide shows. Therefore he says to the one he guides, “My face shall not be seen by you,” that is, do not set yourself face to face with your guide, for then your course will certainly run the opposite way. Good does not face good; it follows it. What is understood as its opposite is what stands face to face with the good. Vice looks at virtue from the opposite side, but virtue is not seen facing virtue. So Moses does not face God, but sees his back; for whoever faces him will not live, as the divine voice testifies: “No one shall see the face of the Lord and live.” You see how great a thing it is to learn to follow God: after those lofty ascents and the fearful and glorious theophanies, somewhere near the end of his life, the one who has learned to be behind God is barely deemed worthy of this grace. For one who follows God in this way, none of the obstacles that come from vice stands in the way any longer. After this, envy grows up against him from his brothers — envy, the passion that began evil, the father of death, the first entrance of sin, the root of vice, the origin of grief, the mother of misfortunes, the ground of disobedience, the beginning of shame. Envy drove us out of paradise, becoming a serpent against Eve; envy walled us off from the tree of life, and stripping us of the holy garments led us in shame to the branches of the fig tree. Envy armed Cain against nature and brought in the death avenged sevenfold. Envy made Joseph a slave. Envy is the death-bearing sting, the hidden weapon, the disease of nature, the bilious poison, the self-chosen wasting away, the bitter arrow, the nail in the soul, the fire in the heart, the flame burning in the inward parts. For envy, misfortune is not its own evil but another’s good; and success, conversely, is not its own good but its neighbour’s evil. Envy is pained at people’s good fortune and tramples on their misfortunes. They say that vultures, which feed on corpses, are killed by perfume, for their nature is at home with what is foul-smelling and rotten. So whoever is held by this disease is destroyed by the prosperity of his friends as by the touch of a perfume; but if he sees any suffering from misfortune, he swoops down on it and applies his hooked beak, drawing out the hidden parts of the calamity. Envy defeated many before Moses; but when it was brought against this great man, it shattered itself, like a clay figure dashed against a rock. In this above all the profit of the journey with God that Moses made was shown,
Chapter 411
411PG 44:412a–412d
6 ἐν τῷ θείῳ τόπῳ δραμὼν, καὶ ἐπὶ τῆς πέτρας ἑστὼς, καὶ τῷ χωρήματι ταύτης περιεχόμενος, καὶ τῇ χειρὶ τοῦ Θεοῦ σκεπαζόμενος, καὶ κατόπιν τῷ ἡγουμένῳ ὲπόμενοςʼ 6 μὴ ἀντιίέλέπων, ἀλλά τὰ ὀπί· σθια βλέπων. Τὸν οὖν ἐφʼ ἐαυτὸν γενόμενον μακαρι- 'O δέ τοσοῦτον ἀπέσχεν ἐν κοινωνίᾳ. γενέσθαι τοῦ ἀρῤωστήματος, ὅτι καὶ θεραπεύει τῶν νενοσηκότων τὸ πάθος, ού μόνον αὐτὸς πρὸς τὴν ἄμυναν τῶν λελυπηκότων μένων ἀκίνητος, ἀλλά καὶ Θεδν ὑπὲρ αὐτῶν ίλεούμενος, δεικνὺς, οἶμαι, διʼ ὧν ἐποίησεν, ὅτι 6 καλῶς τῷ θυρεῷ τῆς ἀρετῆς περιπεφραγμένος, ταῖς ἀκίσι τῶν βελῶν οὐκ ἀμύσσεται. Ἀμελύνει γὰρ τὴν αἰχμὴν, καὶ είς τὸ ἔμπαλιν ἀποστρέφει η τοῦ ὅπλου στερρότης. Ὄπλον δʼ ἂν εἴη τῶν τοιούτων βελῶν φυλακτήριον, αὐτὸς 6 Θεὸς, ὃν ἐνδύεται 6 τῆς ἀρετῆς ὁπλίτης. ι Ἐνδύσασθε ι γὰρ, φησὶ, ι τον Κύο ριον Ἰησοῦν. ι Τοῦτό ἐστιν ἡ ἀρραγὴς παντευχία, ᾖ τινι πεφραγμένος 6 Μωῦσῆς, ἄπρακτον τὸν πονηρὸν τοξότην ἐποίησεν. Οῦτω γὰρ ἐνέπεσεν αὑτῴ ὴ ἀμβλυντικὴ κατὰ τῶν λελυπηκότων ὁρμή ο οὔτε καταδικασθέντων αύτῶν παρά τῆς ἀδεκάστου κρίσεως, τὸ πρὸς τὴν φύσιν ἠγνόησε δίκαιον, ἀλλʼ ἱκέτης ἐγένετο τοῦ Θεοῦ ὑπὲρ τῶν ἀδελφῶν. Ὅπερ οὐκ ἂν ἐποίησεν, εί μὴ κατόπιν τοῦ Θεοῦ ἦν, τοῦ τὰ ὄπισθεν αὐτῷ πρὸς τὴν ἀσφαλῆ τῆς ἀρετῆς όδηγίαν προδείξαντος. Καὶ τὰ ἄλλα δὲ ἐφεξῆς τοιαῦτα. Ἐπειδὴ γὰρ οὐκ ἔσχε κατʼ αὐτοῦ χώραν εἰς βλάβην 6 τῇ φύσει τῶν ἀνθρώπων πολέμιος, τρέπει κατά τῶν εύαλωτοτέρων τὸν πόλεμον. Καὶ καθάπερ τι βέλος τὸ τῆς γαστριμαργίας πάθος ἐπαφεὶς τῷ λαῷ, Δίγυπτιάζειν κατὰ τὴν ὄρεξιν αὐτοὺς παρεσκεύασε, προτιθέντας τῆς οὐρανίας ἐκείνης τροφῆς τὴν παρʼ Αἰγυπτίοις σαρκοβορίαν. Ὀ δὲ ὑψηλὸς τὴν ψυχὴν, ἀνω τοῦ τοιούτου πάθους ὑπερπετόμενος, ὅλος ἦν τῆς μελλούσης κληρονομίας τῆς ἐπηγγελμένης παρά τοῦ Θεοῦ τοῖς μεθισταμένοις ἐκ τῆς νοηθείσης Αἰγύπτου, καὶ ἐπὶ τὴν γῆν ἐκείνην ὁδοιποροῦσιν, ὲν βρύει τὸ γάλα συνἀναμεμιγμένον τῷ μέλιτι. Τούτου χάριν κατασκόσ πους τινὰς διδασκάλους ἐποιεῖτο τῶν ἐν ἐκείνη καλῶν. Οὗτοι δʼ ἂν εἷεν, κατά γε τὴν ἐμὴν γνώμην, οι μὲν τὰς ἀγαθὰς ἐλπίδας προτείναντες, οἱ διὰ τῆς πίστεως ἐγγινόμενοι λογισμοὶ, βεβαιοῦντες τῶν ἀποκειμένων ἀγαθῶν τὴν ἐλπίδα ο οἱ δὲ ἀπόγνωσιν τῶν χρηστοτέρων ποιοῦντες ἐλπίδων, εἷεν ἂν οἱ παρά τοῦ ἐναντίου λογισμοὶ, οἱ τὴν πίστιν τῶν ἐπηγγελμένων ἀμβλύνοντες. Ἀλλʼ οὐδένα τῶν ἐναντίων λόγον ποιούμενος, πιστὸν ἡγεῖται τὸν τὰ κρείττω περὶ τῆς γῆς ἐκείνης ἐπαγγελλόμενον. Ἰησοῦς δὲ ἦν ό τῆς κρείττονος κατασκοπῆς καθηγούμενος, 6 τῇ παρʼ ἑαυτοῦ βεβαιώσει τὸ πιστὸν τοῖς ἐπηγγελμένοις παρέχων. Πρὸς ὃν βλέπων 6 Μωῦσῆς, βεβαίας εἶχε τὰς ὑπὲρ τῶν μελλόντων ἐλπίδας, δεῖγμα τῆς ἐκεῖ τρυφῆς τὸν βὼρυν
6 en tǭ theiǭ topǭ dramōn, kai epi tēs petras hestōs, kai tǭ chōrēmati tautēs periechomenos, kai tę̄ cheiri tou Theou skepazomenos, kai katopin tǭ hēgoumenǭ epomenosʼ 6 mē antiielepōn, alla ta opi; sthia blepōn. Ton oun ephʼ eauton genomenon makari- 'O de tosouton apeschen en koinōnią. genesthai tou arrōstēmatos, hoti kai therapeuei tōn nenosēkotōn to pathos, ou monon autos pros tēn amynan tōn lelypēkotōn menōn akinētos, alla kai Thedn hyper autōn ileoumenos, deiknys, oimai, diʼ hōn epoiēsen, hoti 6 kalōs tǭ thyreǭ tēs aretēs peripephragmenos, tais akisi tōn belōn ouk amyssetai. Amelynei gar tēn aichmēn, kai eis to empalin apostrephei ē tou hoplou sterrotēs. Oplon dʼ an eiē tōn toioutōn belōn phylaktērion, autos 6 Theos, hon endyetai 6 tēs aretēs hoplitēs. i Endysasthe i gar, phēsi, i ton Kyo rion Iēsoun. i Touto estin hē arragēs panteuchia, ę̄ tini pephragmenos 6 Mōysēs, aprakton ton ponēron toxotēn epoiēsen. Outō gar enepesen hautǭ ē amblyntikē kata tōn lelypēkotōn hormē o oute katadikasthentōn autōn para tēs adekastou kriseōs, to pros tēn physin ēgnoēse dikaion, allʼ hiketēs egeneto tou Theou hyper tōn adelphōn. Hoper ouk an epoiēsen, ei mē katopin tou Theou ēn, tou ta opisthen autǭ pros tēn asphalē tēs aretēs odēgian prodeixantos. Kai ta alla de ephexēs toiauta. Epeidē gar ouk esche katʼ autou chōran eis blabēn 6 tę̄ physei tōn anthrōpōn polemios, trepei kata tōn eualōtoterōn ton polemon. Kai kathaper ti belos to tēs gastrimargias pathos epapheis tǭ laǭ, Digyptiazein kata tēn orexin autous pareskeuase, protithentas tēs ouranias ekeinēs trophēs tēn parʼ Aigyptiois sarkoborian. O de hypsēlos tēn psychēn, anō tou toioutou pathous hyperpetomenos, holos ēn tēs mellousēs klēronomias tēs epēngelmenēs para tou Theou tois methistamenois ek tēs noētheisēs Aigyptou, kai epi tēn gēn ekeinēn hodoiporousin, en bryei to gala synanamemigmenon tǭ meliti. Toutou charin kataskos pous tinas didaskalous epoieito tōn en ekeinē kalōn. Houtoi dʼ an heien, kata ge tēn emēn gnōmēn, oi men tas agathas elpidas proteinantes, hoi dia tēs pisteōs enginomenoi logismoi, bebaiountes tōn apokeimenōn agathōn tēn elpida o hoi de apognōsin tōn chrēstoterōn poiountes elpidōn, heien an hoi para tou enantiou logismoi, hoi tēn pistin tōn epēngelmenōn amblynontes. Allʼ oudena tōn enantiōn logon poioumenos, piston hēgeitai ton ta kreittō peri tēs gēs ekeinēs epangellomenon. Iēsous de ēn o tēs kreittonos kataskopēs kathēgoumenos, 6 tę̄ parʼ heautou bebaiōsei to piston tois epēngelmenois parechōn. Pros hon blepōn 6 Mōysēs, bebaias eiche tas hyper tōn mellontōn elpidas, deigma tēs ekei tryphēs ton bōryn
who ran in the divine place, stood on the rock, was enclosed in its hollow, was covered by God’s hand, and followed behind the one who led, not facing him but seeing his back. Him, then, who had come to this … But he was so far from sharing in the disease that he even healed the suffering of those who had fallen sick with it: he not only remained unmoved toward retaliation against those who had grieved him, but even propitiated God on their behalf. By what he did he showed, I think, that whoever is well fenced with the shield of virtue is not wounded by the points of arrows; for the hardness of the armour blunts the point and turns it back. The armour that guards against such arrows would be God himself, whom the soldier of virtue puts on. For “put on,” he says, “the Lord Jesus.” This is the unbreakable panoply, fenced with which Moses made the evil archer ineffective. So blunted was his impulse against those who had grieved him that, even when they had been condemned by the impartial judgment, he did not neglect what is right toward one’s own nature, but became a suppliant to God for his brother and sister. He would not have done this unless he had been behind God, who had shown him his back as a sure guide in virtue. And the other events that follow are of the same kind. Since the enemy of human nature found no room to harm him, he turns the war against those more easily taken. As though shooting an arrow, he let loose the passion of gluttony on the people and made them play the Egyptian in their appetite, preferring the meat-eating of the Egyptians to that heavenly food. But the man lofty in soul, soaring above such passion, was wholly intent on the future inheritance promised by God to those who leave the Egypt we have understood and journey toward that land where milk flows mingled with honey. For this reason he made certain spies teachers of the good things in it. These would be, in my view at least, on the one hand, those who put forward good hopes, the thoughts that arise through faith and confirm the hope of the good things laid up; and on the other hand, those who cause despair of the better hopes would be the thoughts that come from the adversary, which blunt faith in what has been promised. But Moses, taking no account of the opposing report, counts trustworthy the one who announced the better things about that land. Joshua was the leader of the better spying, who by his own confirmation gave credibility to what was promised. Looking to him, Moses held firm hopes for the future, taking as a sample of the delight there the cluster
Chapter 413
413PG 44:413a–413d
διδ ποιούμενος, τὸν ἐπʼ ἀναφορέων παρʼ αὑτοῦ κομιζό· μενον. Ἰησοῦν δὲ πάντως ἀκούων περὶ τῆς γῆς ἐκείνης μηνύοντα, καὶ βότρυν ξύλων ἀπαιωρούμενονο νοεῖς πρὸς ὅ τι κάκεῖνος βλέπων, ἀσφαλὴς ταῖς ἐλπί· σιν ἦν ’ βότρυς γὰρ ἐπὶ ξύλου κρεμάμενος, τίς ἄλλος ἐστὶ παρὰ τὸν ἐπʼ ἐσχάτων τῶν ἡμερῶν ἐπὶ τοῦ ξύλου κρεμασθέντα βότρυν, οὑ τὸ αἷμα ποτὸν τοῖς πιστεύδίψει ό τῶν ἀγαθῶν τῆς ἐπαγγελίας ἀπελπίσας λαός. '0 δέ Μωῡσῆς πάλιν αὑτοῖς κατακλύζει διὰ τῆς πέτρας τὴν ἔρημον. '0 δὲ τοιοῦτος λόγος, τοῦτο ἂν ἡμᾶς διὰ τῆς νοητῆς θεωρίας διδάξειεν, οἷόν ἐστι τὸ τῆς μετανοίας μυστήριον. 0i γὰρ πρὸς γαστέρα καὶ σάρκα καὶ τὰς Αἰγυπτίας ἡδονὰς, μετά τὸ ἅπαξ γεύσασθαι τῆς πέτρας» παρατραπέντες, τῷ λιμῷ καὶτῶν λογισμῶν τῆς τῶν ἀγαθῶν μετουσίας καταδικάζονται. Ἀλλʼ ἔστιν αὐτοῖς πάλιν ἐκ μεταμελείας τὴν πέτραν εὑρεῖν, ἢν κατέλιπον, καὶ πάλιν ἑαυτοῖς ἀναστομῶσαι τὴν φλέβα, πάλιν ἐμφορηθῆναι τοῦ νάματος, ὃ ἡ πέτρα ἐκδίδωσι τῷ τὴν κατασκοπὴν Ἰησοῦ ἀληθεστέραν τῆς τῶν ἐναντίων εἷναι πιστεύσαντι, καὶ πρὸς τὸν βότρυν ἀναβλέποντι, τὸν ὑπὲρ ἡμῶν αἷμα στάξαντα, καὶ αἱμαχθέντα, τῷ πάλιν αὐτοῖς διά τοῦ ξύλου βρύειν τὴν πέτραν κατασκευάσαντι. Ἀλλʼ οὑπω κατʼ ἴχνος ἕπεσθαι τῇ μεγαλοφυΐᾳ Μωσέως ὁ λαὸς ἐπαιδεύθηʼ ἔτι δέ πρὸς τὰς ἀνδραποδώδεις ἐπιθυμίας καθέλκεται, καὶ πρὸς τὰς Αἰγυπτίας ἡδονὰς ἐπικλίνεται. Δείκνυσι δέ πως διὰ τούτων ὴ ίστορία, ὅτι πρὸς τὸ τοιοῦτον πάθος πάντων μάλιστα κατωφερὴς ἡ ἀνθρωπίνη φύσις ἐστὶ, μυρίαις ὁδοῖς ὑπαγομένη τῇ νόσῳ. Διὸ, καθάπερ τις ἰατρὸς, πρὸς τὸ ἐπικρατοῦν ἀεὶ πάθος διὰ τῆς τέχνης ἱστάμενος, οὐκ ἐᾷ κατʼ αὐτῶν δυναστεύειν μέχρι θανάτου τὴν νόσον. Τοῖς μὲν γὰρ ἠ τῶν ἀτόπων ἐπιθυμία τοὺς ὄφεις ἔτικτε · τὸ δὲ παρʼ αὑτῶν δῆγμα, θανατηφόρον ἐπῆγε τὸν ίδν τοῖς ἀμυχθεῖσι τῷ δήγματι ’ ό δὲ μέγας νομοθέτης ὅφεως εῖδει τὴν δύναμιν τῶν κατά ἀλήθειαν θηρίων ἠχρείωσε. Καιρὸς δʼ ἂν εἴη, σαφέστερον ἐκκαλύψαι τὸ αίνιγμαο Ἓν τι τῶν πονηρῶν τούτων παθημάθων ἐστὶν ἀλεξητήριον,ὴ διὰ τοῦ μυστηρίου τῆς εὐσεβείας γινομένη τῶν ψυχῶν ἡ μῶν κάθαρσις. Κεφάλαιον δὲ τῶν ἐν τῷ μυστηρίῳ πεπιστευμένων, ή είς τὸ πάθος ἐστὶν ἀπόβλεψις τοῦ ὑπὲρ ήμῶν ἀναδεξαμένου τὸ πάθος. Σταυρὸς δὲ τὸ πάθος ἐστίν· ὥστε τὸν πρὸς αὑτὸν βλέποντα, καθὼς ὑφηγεῖται ό λόγος, ὑπὸ τοῦ ἰοῦ τῆς ἐπιθυμίας μὴ βλάπτεσθαι. Τὸ δὲ πρὸς τὸν σταυρὸν βλέπειν, τοῦτό ἐστι, τὸ πάντα τὸν ἑαυτοῦ βίον ὡς νεκρὸν τῷ κόσμῳ καὶ ἐσταυρωμένον ποιῆσαι, πρὸς πᾶσαν ἁμαρτίαν ἀκίνητον ὄντα, καθώς φησιν ό Προφήτης, καθηλοῦντα τῷ θείῳ φόβῳ τὰς ἰδίας σάρκας.Ἧλος δʼ ἂν εἴη σαρκῶν καθεκτικὸς, ἡ ἐγκράτεια. Ἐπεὶ οὖν ἡ τῶν ἀτόπων ἐπιθυμία τοὺς θανατηφόρους ὄφεις ἐκ τῆς γῆς ἐπισπᾶται (πᾶν. γὰρ τῆς πονηρᾶς ἐπιθυμίας ἔγγονον, ὄφις ἐστὶ), τούτου χάριν προδείκνυσιν ό νόμος ἡμῖν τὸ ἐπὶ ξύλου φαινόμενον· τοῦτο δέ ἐστιν ὁμοίωμα ὄφεως, καὶ οὐχὶ
did poioumenos, ton epʼ anaphoreōn parʼ hautou komizo; menon. Iēsoun de pantōs akouōn peri tēs gēs ekeinēs mēnyonta, kai botryn xylōn apaiōroumenono noeis pros ho ti kakeinos blepōn, asphalēs tais elpi; sin ēn ’ botrys gar epi xylou kremamenos, tis allos esti para ton epʼ eschatōn tōn hēmerōn epi tou xylou kremasthenta botryn, hou to haima poton tois pisteudipsei o tōn agathōn tēs epangelias apelpisas laos. '0 de Mōysēs palin hautois kataklyzei dia tēs petras tēn erēmon. '0 de toioutos logos, touto an hēmas dia tēs noētēs theōrias didaxeien, hoion esti to tēs metanoias mystērion. 0i gar pros gastera kai sarka kai tas Aigyptias hēdonas, meta to hapax geusasthai tēs petras» paratrapentes, tǭ limǭ kaitōn logismōn tēs tōn agathōn metousias katadikazontai. Allʼ estin autois palin ek metameleias tēn petran heurein, ēn katelipon, kai palin heautois anastomōsai tēn phleba, palin emphorēthēnai tou namatos, ho hē petra ekdidōsi tǭ tēn kataskopēn Iēsou alēthesteran tēs tōn enantiōn heinai pisteusanti, kai pros ton botryn anableponti, ton hyper hēmōn haima staxanta, kai haimachthenta, tǭ palin autois dia tou xylou bryein tēn petran kataskeuasanti. Allʼ houpō katʼ ichnos hepesthai tę̄ megalophyïą Mōseōs ho laos epaideuthēʼ eti de pros tas andrapodōdeis epithymias kathelketai, kai pros tas Aigyptias hēdonas epiklinetai. Deiknysi de pōs dia toutōn ē istoria, hoti pros to toiouton pathos pantōn malista katōpherēs hē anthrōpinē physis esti, myriais hodois hypagomenē tę̄ nosǭ. Dio, kathaper tis iatros, pros to epikratoun aei pathos dia tēs technēs histamenos, ouk eą katʼ autōn dynasteuein mechri thanatou tēn noson. Tois men gar ē tōn atopōn epithymia tous opheis etikte ; to de parʼ hautōn dēgma, thanatēphoron epēge ton idn tois amychtheisi tǭ dēgmati ’ o de megas nomothetēs hopheōs eidei tēn dynamin tōn kata alētheian thēriōn ēchreiōse. Kairos dʼ an eiē, saphesteron ekkalypsai to ainigmao Hen ti tōn ponērōn toutōn pathēmathōn estin alexētērion,ē dia tou mystēriou tēs eusebeias ginomenē tōn psychōn hē mōn katharsis. Kephalaion de tōn en tǭ mystēriǭ pepisteumenōn, ē eis to pathos estin apoblepsis tou hyper ēmōn anadexamenou to pathos. Stauros de to pathos estin; hōste ton pros hauton bleponta, kathōs hyphēgeitai o logos, hypo tou iou tēs epithymias mē blaptesthai. To de pros ton stauron blepein, touto esti, to panta ton heautou bion hōs nekron tǭ kosmǭ kai estaurōmenon poiēsai, pros pasan hamartian akinēton onta, kathōs phēsin o Prophētēs, kathēlounta tǭ theiǭ phobǭ tas idias sarkas.Hēlos dʼ an eiē sarkōn kathektikos, hē enkrateia. Epei oun hē tōn atopōn epithymia tous thanatēphorous opheis ek tēs gēs epispatai (pan. gar tēs ponēras epithymias engonon, ophis esti), toutou charin prodeiknysin o nomos hēmin to epi xylou phainomenon; touto de estin homoiōma opheōs, kai ouchi
carried by him on poles. And when you hear of Joshua bringing word about that land, and of a cluster hanging from wood, you surely understand what he too was looking to, so that he was secure in his hopes. For the cluster hanging on wood — who else is it but the cluster hung on the wood at the end of days, whose blood becomes drink for those who believe … the people who despaired of the good things of the promise … with thirst. But Moses again floods the desert for them through the rock. Such an account might teach us, through intellectual contemplation, what the mystery of repentance is. For those who, after once tasting the rock, have turned aside to the belly, the flesh, and the Egyptian pleasures are condemned to a hunger of the thoughts and of the sharing in good things. But it is possible for them, by repentance, to find again the rock they left, to open again the vein for themselves, and to be filled again with the stream that the rock gives forth to whoever believes that Joshua’s spying is truer than that of his opponents, and looks to the cluster that dripped with blood for us and was bloodied, which by means of the wood made the rock gush for them again. But the people had not yet been trained to follow in the footsteps of Moses’ greatness; they are still dragged down to slavish desires and incline toward the Egyptian pleasures. By this the history somehow shows that human nature is more prone to this passion than to any other, and is led into the disease by countless ways. Therefore, like a physician who always stands by his art against the prevailing passion, he does not let the disease rule over them to the point of death. In some, the desire for unseemly things gave birth to serpents, and their bite brought deadly poison to those torn by it; but the great lawgiver, by the form of a serpent, rendered harmless the power of the real beasts. It may be time to uncover the riddle more clearly. There is one remedy against these evil passions: the purification of our souls that comes about through the mystery of godliness. The chief point of what is believed in the mystery is to look to the passion of the one who accepted the passion for our sake. The passion is the cross; so that whoever looks to it, as the account directs, is not harmed by the poison of desire. To look to the cross means to make one’s whole life as dead and crucified to the world, unmoved toward every sin, nailing one’s own flesh, as the prophet says, with the fear of God. The nail that holds the flesh fast would be self-control. Since the desire for unseemly things draws deadly serpents out of the earth (for every offspring of evil desire is a serpent), for this reason the law shows us beforehand what appears on the wood: this is the likeness of a serpent, and not
Chapter 415
415PG 44:416a–416b
icng- καθὼς καὶ 6 θεῖος [lauit/1; φησιν, ι Ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. ι Ὀ δέ ἀληθὴς όφις, ἡ ἀμαρτία ἒστίο καὶ 6 πρὸς τὴν ἁμαρτίαν αὐτομολήσας, τὴν τοῦ όφεως ὑποδύεται φύσιν. Ἑλευθεροῦται οὖν τῆς ἁμαρτίας 6 ἄνθρωπος διὰ τοῦ ὑπελθόντος 16 τῆς ἁμαρτίας εἶδος, καὶ γενομένου καθʼ ἡμᾶς τοῦς πρὸς τὸεῖδος μεταστραφέντας τοῦ ὄφεως, διʼ οὗ 6 μὲν θάνατος 6 ἐκ τῶν δηγμάτων κωλύεται, αὑτά δὲ τά θηρία οὑκ ἀφανίζεται · θηρία δέ λέγω, τὰς ἐπιθυμίας. Τῶν γὰρ είς τὸν σταυρὸν βλεπόντων, 6 μὲν πονηρὸς τῶν ἁμαρτωλῶν Θάνατος οὑκ ἐνεργεῖται ο ἠ δὲ ἐγκειμένη τῇ σαρκὶ κατά τοῦ πνεύματος ἐπιθυμία εἰς 16 παντελὲς οὑκ ἀπόλωλε. Kal. γὰρ καὶ ἐν τοῖς πιστοῖς ἐνεργεῖται πολλάκις τῆς ἐπιθυμίας τὰ δήγματα* ἀλλʼ 6 πρὸς τὸν €711 ξύλου ὑψωθέντα βλέπων, ἀπωο θεῖται 16 πάθος, οἷόν τινι φαρμάκῳ τῷ τῆς ἐντολῆς φόὸῳ τὸν ἰὸν διαχέας. Τὸ δὲ σύ μόολον εἶναι τοῦ κατά 16v σταυρὸν μυστηρίου τὸν ὑψωθέντα ὅφιν ἐν τῇ ἐρήμῳ, φανερῶς διδάσκειή τοῦ Θεοῦ φωνὴ ἐν οἷς φησιν, ὅτι ι Καθὼς ὑψωσε τὸν ὅφιν Μωὺσῆς ἐν τῇ ἐρήμῳ, οὑτως ὑψωθῆναι δεῖ τὸν Υίὸν τοῦ ἀνθρώπου. ι Πάλιν τῇ οἰκείᾳ ὁδῷ, κατὰ τινα κακὴν ἀκολουθίαν, ἡ ἁμαρτία προέρχεται, οἷον είρμῷ τινι πονηρῷ κατά 16 ἀκόλουθον προϊοῦσα ο καὶ. 6 νομοθέτης, καθάπερ τις ἰατρὸς, τῇ τοῦ κακοῦ φορᾷ συμπαρατείνει τὴν θεραπείαν. Ἐπειδὴ γάρ ἄπρακτον ἐγένετο 16 δῆγμα τῶν ὄφεων τοῖς εἰς 16 ὁμοίωμα τοῦ ὄφεως βλέπουσι (νοεῖς δέ πάντως διὰ τῶν εἰρημένων 16 αἴνιγμα), άλλη μέθοδος ἁμαρτίας ἐπινοεῖται τῷ ποικίλως τὰ τοιαῦτα καθʼ ἡμῶν σοφιστεύοντι. Ὃ δὴ καὶ νῦν ἐν πολλοῖς ἰδεῖν ἐστι γινόμενον. Ἐπειδὰν γάρ τινες διὰ σωφρονεστέρου βίου τὺ τῆς ἐπιθυμίας πάθος κολάσωςιν· ἐπὶ τὴν ἱερωσύνην ἑαυτοὺς είσωθοῦσιν, ἀνθρωπίναις περιδρομαῖς καὶ αὑτοχειροτονήτοις 69μαῖς εἰς τὴν οἰκονομίαν τοῦ Θεοῦ ἐξυβρίζοντες, πρὸς ταύτην ἄγει τὴν κακὴν τῆς ἁμαρτίας ἀκολουθίαν 6 διὰ τῆς ἱστορίας ἐνεργεῖν τά κακά τοῖς ἀνθρώπως κατηγορούμενος. Ἐπειδὴ γάρ ἐπαύσατο ἠ γῆ τοὺς ὄφεις κατά τῶν ἐπιθυμούντων ὠδίνουσα, διά τῆς είς τὸν ὑψωθὲντα ἐπὶ ξύλου πίστεως, καὶ κρείττους ἐπείσθησαν εἶναι τῶν ἰοβόλων δηγμάτων, τότε τοῦ κατʼ ἐπιθυμίαν πάθους ὑπεξελθόντος, ὴ τῆς ὑπερηφανίας ἀντεισέρχεται νόσος. Καὶ ταπεινὸν εἶναι κρίνοντες 16 φυλάσσειν ἐφʼ ἐαυτῶν τὴν τάξιν ἐφʼ ἦς ἐτάχθησαν, είσωθοῦσιν ἑαυτοὺς είς 16 τῆς ἱερωσύνης ἀξίωμα, παρώσασθαι τοὺς παρὰ τοῦ Θεοῦ τὴν λειτουργίαν ταύτην λαχόντας φιλονεικήσαντες, οἳ χάσματι ὑποληφθέντες ἐξηφανίσθησαν. Τὸ δέ ὅσον ὑπὲρ γῆς ἦν τοῦ τοιούτου συντάγματος, κεραυνοῖς κατεπρήσθη·“ διδάσκοντος, οἶμαι, τοῦ λόγου διὰ τῆς ἱστορίας, ὃτι πέρας ἐστὶ τῆς καθʼ ὑπερηφανίαν ἐπάρσεως, ἡ εἰς τὸ ὑπόγειον κάθοδος. Καὶ τάχα τις διά τούτων ὁρμῶμενος, οὑκ ἀπεικότως ἄνοδον ἐπὶ 16 κάτω τὴν ὑπερηφανίαν ὁρίσαιτο. Et δέ πρὸς 16 ἐναντίον τῇ τῶν πολλῶν ὑπολήψει φέρεται ἡ διάνοια, μηδὲν θαυμάσῃς · τοῖς γὰρ πολλοῖς δοκεῖ. τὸ ὑπὲρ τοὺς ἄλλους εἶναι, τῷ ὀνόματι τῆς ὑπερηφανίας σημαίνεσθαι. 'H δὲ τῶν
icng- kathōs kai 6 theios [lauit/1? phēsin, i En homoiōmati sarkos hamartias. i O de alēthēs ophis, hē amartia estio kai 6 pros tēn hamartian automolēsas, tēn tou opheōs hypodyetai physin. Heleutheroutai oun tēs hamartias 6 anthrōpos dia tou hypelthontos 16 tēs hamartias eidos, kai genomenou kathʼ hēmas tous pros toeidos metastraphentas tou opheōs, diʼ hou 6 men thanatos 6 ek tōn dēgmatōn kōlyetai, hauta de ta thēria houk aphanizetai ; thēria de legō, tas epithymias. Tōn gar eis ton stauron blepontōn, 6 men ponēros tōn hamartōlōn Thanatos houk energeitai o ē de enkeimenē tę̄ sarki kata tou pneumatos epithymia eis 16 panteles houk apolōle. Kal. gar kai en tois pistois energeitai pollakis tēs epithymias ta dēgmata* allʼ 6 pros ton €711 xylou hypsōthenta blepōn, apōo theitai 16 pathos, hoion tini pharmakǭ tǭ tēs entolēs phooǭ ton ion diacheas. To de sy moolon einai tou kata 16v stauron mystēriou ton hypsōthenta hophin en tę̄ erēmǭ, phanerōs didaskeiē tou Theou phōnē en hois phēsin, hoti i Kathōs hypsōse ton hophin Mōysēs en tę̄ erēmǭ, houtōs hypsōthēnai dei ton Uion tou anthrōpou. i Palin tę̄ oikeią hodǭ, kata tina kakēn akolouthian, hē hamartia proerchetai, hoion eirmǭ tini ponērǭ kata 16 akolouthon proïousa o kai. 6 nomothetēs, kathaper tis iatros, tę̄ tou kakou phorą symparateinei tēn therapeian. Epeidē gar aprakton egeneto 16 dēgma tōn opheōn tois eis 16 homoiōma tou opheōs blepousi (noeis de pantōs dia tōn eirēmenōn 16 ainigma), allē methodos hamartias epinoeitai tǭ poikilōs ta toiauta kathʼ hēmōn sophisteuonti. Ho dē kai nyn en pollois idein esti ginomenon. Epeidan gar tines dia sōphronesterou biou ty tēs epithymias pathos kolasōsin; epi tēn hierōsynēn heautous eisōthousin, anthrōpinais peridromais kai hautocheirotonētois 69mais eis tēn oikonomian tou Theou exybrizontes, pros tautēn agei tēn kakēn tēs hamartias akolouthian 6 dia tēs historias energein ta kaka tois anthrōpōs katēgoroumenos. Epeidē gar epausato ē gē tous opheis kata tōn epithymountōn ōdinousa, dia tēs eis ton hypsōthenta epi xylou pisteōs, kai kreittous epeisthēsan einai tōn iobolōn dēgmatōn, tote tou katʼ epithymian pathous hypexelthontos, ē tēs hyperēphanias anteiserchetai nosos. Kai tapeinon einai krinontes 16 phylassein ephʼ eautōn tēn taxin ephʼ ēs etachthēsan, eisōthousin heautous eis 16 tēs hierōsynēs axiōma, parōsasthai tous para tou Theou tēn leitourgian tautēn lachontas philoneikēsantes, hoi chasmati hypolēphthentes exēphanisthēsan. To de hoson hyper gēs ēn tou toioutou syntagmatos, keraunois kateprēsthē;“ didaskontos, oimai, tou logou dia tēs historias, hoti peras esti tēs kathʼ hyperēphanian eparseōs, hē eis to hypogeion kathodos. Kai tacha tis dia toutōn hormōmenos, houk apeikotōs anodon epi 16 katō tēn hyperēphanian horisaito. Et de pros 16 enantion tę̄ tōn pollōn hypolēpsei pheretai hē dianoia, mēden thaumasę̄s ; tois gar pollois dokei. to hyper tous allous einai, tǭ onomati tēs hyperēphanias sēmainesthai. 'H de tōn
a serpent, as the divine Paul too says, “in the likeness of sinful flesh.” The true serpent is sin, and whoever has deserted to sin takes on the serpent’s nature. So the human being is freed from sin through the one who took on the form of sin and became like us, who had turned to the form of the serpent. Through him death from the bites is prevented, though the beasts themselves are not destroyed — by beasts I mean desires. For in those who look to the cross the evil death of sinners does not work, but the desire of the flesh against the Spirit has not been wholly destroyed. Even in the faithful the bites of desire often take effect; but whoever looks to the one lifted up on the wood repels the passion, dispersing the poison with the fear of the commandment as with a medicine. That the serpent lifted up in the wilderness is a symbol of the mystery of the cross, the voice of God teaches plainly when it says, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” Again sin advances along its own road by a kind of evil sequence, proceeding in order as by a wicked chain; and the lawgiver, like a physician, extends his treatment along with the course of the evil. For since the serpents’ bite had become ineffective for those who look to the likeness of the serpent (you surely understand the riddle in what is said), another method of sin is devised by the one who plays the sophist against us in such matters in various ways. This can be seen happening now in many. When some have chastened the passion of desire by a more self-controlled life, they thrust themselves into the priesthood, insulting God’s ordering by human canvassing and self-appointed ambitions. To this evil sequence of sin they are led by the one whom the history accuses of working evils for human beings. For when the earth had ceased to bring forth serpents against those who desire, through faith in the one lifted up on the wood, and they were persuaded that they were stronger than the venomous bites, then, as the passion of desire withdrew, the disease of arrogance came in its place. Thinking it lowly to keep to the rank in which they had been placed, they thrust themselves into the dignity of the priesthood, contending to push aside those who had been allotted this ministry by God; and they were swallowed by a chasm and destroyed. Whatever of that faction remained above ground was burned up by thunderbolts. The account teaches, I think, through the history, that the end of exalting oneself in arrogance is the descent underground. Perhaps someone starting from this might not unreasonably define arrogance as an ascent downward. If the meaning runs contrary to the supposition of the many, do not be surprised; for to the many, being above others seems to be signified by the name “arrogance” (hyperēphania).
Chapter 417
417PG 44:417a–417d
ἱστορηθέντων ἀλήθεια βεβαιοῖ τὸν ἡμέτερον ὅρον. El γὰρ οἱ ὑπὲρ τοὺς ἄλλους ἑαυτοὺς ἄραντες, κάτω που κατέδυσαν, χάσματι τῆς γῆς διασχούσηςʼ οὐκ ἄν τις καταγνοίη τοῦ ὅρου, τοῦ τὴν ὑπερηφανίαν, τὴν κατωτάτω πτῶσιν εἶναι, ὁριζομένου. Πρὸς ταῦτα βλέποντας, μετριάζειν παιδεύει 6 Μωῦσῆς, καὶ μὴ ἐπαίρεσθαι τοῖς κατορθώμασιν, ἀλλʼ ἀεὶ τὸ παρὸν-εὖβιατίθεσθαι. Οὐ γὰρ ἐπειδὴ τῶν ἡδονῶν γέγονας κρείττων, ~ ήδη σοι τὸ ἀνεύθυνον τῷ ἑτέρῳ είδει πάθους ἁλίσκεσθαι. Πτῶμα γάρ εστι πᾶν πάθος, ἕως ἂν πάθος Διαφορὰ δὲ πτωμάτων ὲν τῇ τῶν παθημάτων παραλλαγῇ ούδεμία. Ὀ τῷ λείῳ τῆς ἡδονῆς ὲνολισθήσας, πέπτωκε · καὶ 6 διὰ τῆς ὑπερηφανίας ὑποσκελισθεὶς, ἀνετράπη. Οὐδὲν δὲ καταπτὼματος εἶδος αἱρετὸν τῷ νοῦν ἔχοντι. Ἀλλʼ ἐπίσηςπᾶν πτῶμα φευκτὸν, ἓως ἂν πτῶμα Ὡς εἴ τινα καὶ τῶν νῦν βλέποις έν μέρει τινὶ τοῦ κατὰ τὰς ἡδονὰς ἀρρωστήματος καθαρεύοντα, σπουδῇ δὲ πάλιν τοῦ δοκεῖν ὑπὲρ τοὺς ἄλλους εἶναι, πρὸς τὴν ἱερωσύνην ἑαυτὸν είσωθοῦνταο τοῦτον ἐκεῖνον οίου βλέπειν τὸν ἐν τῷ ὑψώματι τῆς ὑπερηφανίας πίπτοντα. Διδάσκει γὰρ ὲν τοῖς ἑφεξῆς 6 νόμος, ὅτι θεῖόν τι χρῆμά ἐστιν ή ἱερωσύνη, καὶ οὑκ ἀνθρώπινον. Διδάσκει δὲ οὕτωςʼ Ῥάβδους παρʼ ἑκάστης φυλῆς ἐπὶ τῷ ὀνόματι τῶν δεδωκότων κατασημήνας, προτίθησι θυσιαστηρίῳο ὥστε τῆς ἄνωθεν χειροτονίας μαρτυρίαν γενέσθαι τὴν ῥάβδον, θαύματί τινι θείῳ παρὰ τὰς ἄλλας γενομένην ἐπίσημον. Καὶ γενομένου τούτου, αἱ μὲν τῶν ἄλλων ῥάβδοι, ὅπερ ἦσαν, διέμειναν· ἡδὲ τοῦ ἱερέως αὑτὴ ὲν ἑαυτῇ ριςωθεῖσα, οὔ διά τινος ἀλλοτρίας ἰκμάδος, ἀλλὰ τῆς θεόθεν ὲν αὐτῇ ἐντεθείσης δυνάμεως, κλάδους καὶ καρπὸν ἀνεβλάστησε · καὶ προῆλθεν 6 καρπὸς είς τελείωσιν. Κάρυον δὲ ἦν ὁ καρπός. Ob γενομένου, πρὸς εὐταξίαν ἐπαιδεύθη πᾶν τὸ ὑπήκοον. Νοεῖν δὲ προσήκει διὰ τοῦ καρποῦ, ὃν ἡ ῥάβδος ἐβλάστησε τοῦ ἱερέως, οἷον χρὴ εἶναι τὸν ὲν ἱερωσύνῃ βίον, ἐγκρατῆ τινα, καὶ κατεστυμμένον, καὶ περιεσκληκότα τῇ φαινομένῃ ζωῇ · ἔνδοθεν δὲ τὸ ἐδώδιμον ἐν τῷ κρυπτῷ καὶ ἀφανεῖ περιέχοντα· ὃ τότε ἀνακαλύπτεται, ὅταν πεπαυθῇ τῷ χρόνῳ ἡ βρῶ- Ei δέ τινος ἱερέως λεγομένου καταμάθοις τὸν βίον μηλοειδῆ, καὶ εὔπνουν, καὶ ροδόχρουν, οἷοι τῶν πολλῶν εἱσι βύσσῳ καὶ πορφύρᾳ διανθιζόμενοι, καὶ ταῖς λιπαραῖς τραπέζαις ὲμπιαινόμενοι, οἱ τὸν διυλισμένον πίνοντες οἶνον, καὶ τὰ πρῶτα μύρα χριόμενοι, καὶ ὅσα ἄλλα γλυκέα δοκεί κατὰ τὴν πρόχειρον γεῦσιν τοῖς τὸν ἀπολαυστικὸν ὁρίζουσι βίον · καλῶς ἂν ἐπὶ τούτου τὸ εὐαγγελικὸν εἴποις, ὄτι Τὸν καρπὸν βλέπων, οὐκ ὲπιγινώσκωδιά τοῦ καρποῦ τὸ ἱερατικὸν δένδρον. hinc; 6 τῆς ἱερωσύνης καρπὸς, καὶ οὗτος ἄλλοςο Ἐκεῖνος 6 καρπὸς, ἐγκράτεια ἦνʼ τρυφὴ δὲ οὗτος. ’ἱιίκεῖνος οὐκ ἀπὸ γηῖνης ἰκμάδος ὑπεπιαίνετο ° τούτῳ δὲ πολλοὶ κάτωθεν ἐπιρρέουσιν οἱ τῶνήδονῶν ὀχετοὶ, διʼ ὧν πρὸς τὴν τοιαύτην ὤραν ἡ τοῦ βίου ὀπώρα διερυθαίνεται. Ὅτε δὲ καὶ τούτου τοῦ πάθους καθαρὸν ἐγένετο τὸ ὑπήκοον, τότε διέξεισι τὸν ἀλλόφυλον βίον, καθηγουμένου τοῦ νόμου τῆς βασιλικῆς λεωφόρου, καθʼ ἕτερον μέρος τῆς ἐκτροπῆς γινομένης.
historēthentōn alētheia bebaioi ton hēmeteron horon. El gar hoi hyper tous allous heautous arantes, katō pou katedysan, chasmati tēs gēs diaschousēsʼ ouk an tis katagnoiē tou horou, tou tēn hyperēphanian, tēn katōtatō ptōsin einai, horizomenou. Pros tauta blepontas, metriazein paideuei 6 Mōysēs, kai mē epairesthai tois katorthōmasin, allʼ aei to paron-eubiatithesthai. Ou gar epeidē tōn hēdonōn gegonas kreittōn, ~ ēdē soi to aneuthynon tǭ heterǭ eidei pathous haliskesthai. Ptōma gar esti pan pathos, heōs an pathos Diaphora de ptōmatōn en tę̄ tōn pathēmatōn parallagę̄ oudemia. O tǭ leiǭ tēs hēdonēs enolisthēsas, peptōke ; kai 6 dia tēs hyperēphanias hyposkelistheis, anetrapē. Ouden de kataptōmatos eidos haireton tǭ noun echonti. Allʼ episēspan ptōma pheukton, heōs an ptōma Hōs ei tina kai tōn nyn blepois en merei tini tou kata tas hēdonas arrōstēmatos kathareuonta, spoudę̄ de palin tou dokein hyper tous allous einai, pros tēn hierōsynēn heauton eisōthountao touton ekeinon oiou blepein ton en tǭ hypsōmati tēs hyperēphanias piptonta. Didaskei gar en tois hephexēs 6 nomos, hoti theion ti chrēma estin ē hierōsynē, kai houk anthrōpinon. Didaskei de houtōsʼ Rhabdous parʼ hekastēs phylēs epi tǭ onomati tōn dedōkotōn katasēmēnas, protithēsi thysiastēriǭo hōste tēs anōthen cheirotonias martyrian genesthai tēn rhabdon, thaumati tini theiǭ para tas allas genomenēn episēmon. Kai genomenou toutou, hai men tōn allōn rhabdoi, hoper ēsan, diemeinan; hēde tou hiereōs hautē en heautę̄ risōtheisa, ou dia tinos allotrias ikmados, alla tēs theothen en autę̄ entetheisēs dynameōs, kladous kai karpon aneblastēse ; kai proēlthen 6 karpos eis teleiōsin. Karyon de ēn ho karpos. Ob genomenou, pros eutaxian epaideuthē pan to hypēkoon. Noein de prosēkei dia tou karpou, hon hē rhabdos eblastēse tou hiereōs, hoion chrē einai ton en hierōsynę̄ bion, enkratē tina, kai katestymmenon, kai periesklēkota tę̄ phainomenę̄ zōę̄ ; endothen de to edōdimon en tǭ kryptǭ kai aphanei periechonta; ho tote anakalyptetai, hotan pepauthę̄ tǭ chronǭ hē brō- Ei de tinos hiereōs legomenou katamathois ton bion mēloeidē, kai eupnoun, kai rodochroun, hoioi tōn pollōn heisi byssǭ kai porphyrą dianthizomenoi, kai tais liparais trapezais empiainomenoi, hoi ton diylismenon pinontes oinon, kai ta prōta myra chriomenoi, kai hosa alla glykea dokei kata tēn procheiron geusin tois ton apolaustikon horizousi bion ; kalōs an epi toutou to euangelikon eipois, oti Ton karpon blepōn, ouk epiginōskōdia tou karpou to hieratikon dendron. hinc? 6 tēs hierōsynēs karpos, kai houtos alloso Ekeinos 6 karpos, enkrateia ēnʼ tryphē de houtos. ’hiiikeinos ouk apo gēinēs ikmados hypepiaineto ° toutǭ de polloi katōthen epirreousin hoi tōnēdonōn ochetoi, diʼ hōn pros tēn toiautēn ōran hē tou biou opōra dierythainetai. Hote de kai toutou tou pathous katharon egeneto to hypēkoon, tote diexeisi ton allophylon bion, kathēgoumenou tou nomou tēs basilikēs leōphorou, kathʼ heteron meros tēs ektropēs ginomenēs.
But the truth of the history confirms our definition. For if those who raised themselves above others sank down below when the earth split open, no one could find fault with the definition that defines arrogance as the lowest fall. Moses teaches those who look to these things to be moderate and not to be puffed up by their achievements, but always to set the present in good order. For it does not follow that, because you have become superior to pleasures, you may be caught without blame by another form of passion. Every passion is a fall, as long as it is a passion, and there is no difference among falls in the variety of passions. One who slipped on the smoothness of pleasure has fallen; one who was tripped by arrogance has been overthrown. No form of falling is to be chosen by one who has sense; every fall is equally to be avoided, as long as it is a fall. So if you see someone even now who is pure in some part of the disease of pleasures, but who again, out of eagerness to seem above others, thrusts himself into the priesthood, think that you are looking at that man who falls from the height of arrogance. For the law teaches in what follows that the priesthood is something divine and not human. It teaches thus: marking rods from each tribe with the names of those who gave them, he sets them before the altar, so that the rod distinguished from the others by a divine wonder might become a testimony of ordination from above. When this was done, the rods of the others remained what they were; but the priest’s rod, taking root in itself — not through any moisture from outside but through the power put into it by God — sprouted branches and fruit, and the fruit came to ripeness. The fruit was a nut. When this happened, all the people were trained to good order. Through the fruit that the priest’s rod produced we should understand what the life in the priesthood must be: self-controlled, austere, and dry in its outward life, but holding within, in what is hidden and unseen, what is edible, which is uncovered when the food has ripened with time … But if you find that the life of someone who is called a priest is like an apple, fragrant and rosy-coloured, like many who are decked in fine linen and purple and fattened at rich tables, who drink strained wine and anoint themselves with the finest perfumes, and enjoy whatever else seems sweet to the immediate taste of those who define life as enjoyment, you might well say of him the word of the Gospel: seeing the fruit, I do not recognize the priestly tree by its fruit. That fruit of the priesthood is one thing, and this another. That fruit was self-control; this is luxury. That was not fattened by earthly moisture; but into this flow from below many channels of pleasures, by which the fruit of life is reddened to such ripeness. When the people had been cleansed of this passion too, they pass through the life of the foreigners, with the law leading along the royal highway and no turning aside to either side.
Chapter 419
419PG 44:420a–420d
ιετι Ἐπισφαλὴς γάρ ἡ ἐπὶ τὰ πλάγια παρατροπὴ τῷ ὁδεύοντι. Ὥσπερ γάρ εί δύο κρημνοὶ μίαν ἐπὶ τῆς ἄκρας ῥαχίας ἀτραπὸν ἀποστενοῖεν, κίνδυνός ἐστι τῷ διὰ ταύτης βαίνοντι, ἔνθεν ἢ ένΟεν παρατραπῆναι τοῦ μέσου (ἴσως γάρ ἑκατέρωθεν τὸ ἐκ τοῦ κρημνοῦ βάραθρον τὴν ἐκτροπὴν διαδέχεται) · οὕτως 6 νόμος _ βούλεται τὸν αὐτῷ κατʼ ἴχνος ἑπόμενον, μὴ καταλιπεῖν τὴν ὁδὸν, τὴν, καθώς φησιν ὁ Κύριος, στενήν τι καὶ τεθλιμμένην, μήτε ἐπὶ τὸ σκαιόν τε καὶ εὐώνυμον, μήτε ἐπὶ τὸ δεξιὸν νομιζόμενον. Δόγμα δέ ἔστιν οὗτος ὁ λόγος, ἐν μεσότητι θεωρεῖσθαι τὰς ἀρετάς ὁριζόμενος · διότι πέφυκε πᾶσα κακία ἢ κατʼ ἐλλειψιν, ἢ καθʼ ὑπέρπτωσιν ἀρετῆς ἐνεργείσοαι. Οἷον ἐπὶ τῆς ἀνδρείας, ἔλλειψίς τίς ἐστιν ἀρετῆς ὴ δειλία, ὑπέρσ πτωσις δὲ τὸ Οράσος· τὸ δὲ ἐκατέρου τούτων καθαρεῦον, ὲν μέσῳ τε τῶν παρακειμένων κακιῶν Θεωρεῖται, καὶ ἀρετή ἐστι. Κατά τὸν αὐτὸν τρόπον, καὶ τά ἀλλα πάντα, ὅσα πρὸς τὸ κρεῖττον σπουδάζεται, μεσολαδείταί πως τοῖς κακοῖς γειτονήμασιν. Ἡ σοφία δεινότητός τε καὶ ἀκεραιότητος τὸ μέσον ἔχειʼ οὗτε τοῦ ὄφεως τὸ φρόνιμον ἐπαινετὸν, οὗτε τῆς περιστερᾶς τὸ ἀκέραιον, εἰ ἐφʼ ἑαυτοῦ μόνου δέοι λαμβάνειν τούτων ὲκάτερον· ἀλλʼ ἡ διὰ μέσου τῶν δύο τούτων σύγκρατος ἓξις, ἀρετὴ γίνεται. '0 ἐλλιπὴς κατά τὴν σωφροσύνην, ἀκόλαστοςσ ό πλεονάζων, κεκαυτηρίασται τὴν συνείδησιν, καθὼς ὁρίζεται ὁ Ἀπόστολος· 6 μὲν γάρ ταῖς ἡδοναῖς ἀναίδην ἐκκέχυται. ὁ δὲ καὶ τὸν γάμον ἶσα τῇ μοιχείᾳ βδελύσσεται· ἡ δὲ διὰ [μέ] σου τούτων θεωρουμένη ἕξις. σωφροσύνη κέστίν. Ἐπεὶ δὲ, καθώς φησιν 6 Κύριος, ὁ κόσμος οὗτος ὲν τῷ πονηρῷ κεῖται, ἀλλόφυλον δὲ τοῖς ἑπομένοις τῷ νόμῳ τὸ ἀρετῇ ἀντικείμενον, ὅπερ ἐστὶν ἡ πονηρία” 6 διὰ τοῦ κόσμου τούτου κατά τὸν βίον ὁδοιπορῶν, ἀσφαλῶς τὴν ἀναγκαίαν ταύτην τῆς ἀρετῆς διανύσει ὁδοιπορίαν, εί τὴν λεωφόρον ὅντως, τὴν ὑπὸ τῆς ἀρετῆς τριφΘεῖσάν τε καὶ λευκαινομένην ὁδὸν φυλάσσοι, μηδαμοῦ πρὸς τὰς παρακειμένας ἀνοδίας διὰ κακίαν παρατρεπόμενος. Ἐπεὶ δὲ, καθὼς εἴρηται, τῇ ἀνόδῳ τῆς ἀρετῆς καὶή ἐπιβουλὴ τοῦ ἀντικειμένου συναναβαίνει, καταλλήλως ἑκάστου τῆς εἰς τὸ κακὸν πα ραι τροπῆς τὰς ἀφορμάς ὲξευρίσκουσαο τότε πρὸς μετζον τοῦ λαοῦ ὲν τῷ κατά Θεὸν βίῳ αὐξήσαντος. ἄλλης ἐπιβουλῆς ὁ ἀντικείμενος ἅπτεται, κατά τοὺς δεινοὺς τὰ πολεμικά- οἳ τὴν κατά στόμα παράταξιν τῶν πλεονεκτούντων κατά τὴν δύναμιν δυσκαταγώνιστον ὁρῶντες, λόγοις καὶ ἐνέδραις καταστρατηγοῦσι τὸν ἀντικείμενον. Οὕτωςὸ τῆς κακίας στρατὸς ἐπὶ τῶν νόμῳ καὶ ἀρετῇ δυναμωθέντων, οὐκέτι κατά πρόσωπον ἀντεξάγει τὴν δύναμιν, ἀλλʼ ἐνέδραις τισὶ κατά τὸ ἀφανὲς τὴν ἐπιβουλὴν ἐξεργάζεται. Καλεῖ τοίνυν εἰς συμμαχίαν κατά τῶν ἐπιβουλευομένων παρʼ αὑτοῦ τὴν γοητείαν. Ἢν ὴ μὲν ἱστορία φησὶ μάντιν εἷναί τινα καὶ οἰωνιστὴν, ἐκ τινος ἐνεργείας δαιμόνων βλαο
ieti Episphalēs gar hē epi ta plagia paratropē tǭ hodeuonti. Hōsper gar ei dyo krēmnoi mian epi tēs akras rhachias atrapon apostenoien, kindynos esti tǭ dia tautēs bainonti, enthen ē enOen paratrapēnai tou mesou (isōs gar hekaterōthen to ek tou krēmnou barathron tēn ektropēn diadechetai) ; houtōs 6 nomos _ bouletai ton autǭ katʼ ichnos hepomenon, mē katalipein tēn hodon, tēn, kathōs phēsin ho Kyrios, stenēn ti kai tethlimmenēn, mēte epi to skaion te kai euōnymon, mēte epi to dexion nomizomenon. Dogma de estin houtos ho logos, en mesotēti theōreisthai tas aretas horizomenos ; dioti pephyke pasa kakia ē katʼ elleipsin, ē kathʼ hyperptōsin aretēs energeisoai. Hoion epi tēs andreias, elleipsis tis estin aretēs ē deilia, hypers ptōsis de to Orasos; to de ekaterou toutōn kathareuon, en mesǭ te tōn parakeimenōn kakiōn Theōreitai, kai aretē esti. Kata ton auton tropon, kai ta alla panta, hosa pros to kreitton spoudazetai, mesoladeitai pōs tois kakois geitonēmasin. Hē sophia deinotētos te kai akeraiotētos to meson echeiʼ houte tou opheōs to phronimon epaineton, houte tēs peristeras to akeraion, ei ephʼ heautou monou deoi lambanein toutōn ekateron; allʼ hē dia mesou tōn dyo toutōn synkratos hexis, aretē ginetai. '0 ellipēs kata tēn sōphrosynēn, akolastoss o pleonazōn, kekautēriastai tēn syneidēsin, kathōs horizetai ho Apostolos; 6 men gar tais hēdonais anaidēn ekkechytai. ho de kai ton gamon isa tę̄ moicheią bdelyssetai; hē de dia [me] sou toutōn theōroumenē hexis. sōphrosynē kestin. Epei de, kathōs phēsin 6 Kyrios, ho kosmos houtos en tǭ ponērǭ keitai, allophylon de tois hepomenois tǭ nomǭ to aretę̄ antikeimenon, hoper estin hē ponēria” 6 dia tou kosmou toutou kata ton bion hodoiporōn, asphalōs tēn anankaian tautēn tēs aretēs dianysei hodoiporian, ei tēn leōphoron hontōs, tēn hypo tēs aretēs triphTheisan te kai leukainomenēn hodon phylassoi, mēdamou pros tas parakeimenas anodias dia kakian paratrepomenos. Epei de, kathōs eirētai, tę̄ anodǭ tēs aretēs kaiē epiboulē tou antikeimenou synanabainei, katallēlōs hekastou tēs eis to kakon pa rai tropēs tas aphormas exeuriskousao tote pros metzon tou laou en tǭ kata Theon biǭ auxēsantos. allēs epiboulēs ho antikeimenos haptetai, kata tous deinous ta polemika- hoi tēn kata stoma parataxin tōn pleonektountōn kata tēn dynamin dyskatagōniston horōntes, logois kai enedrais katastratēgousi ton antikeimenon. Houtōso tēs kakias stratos epi tōn nomǭ kai aretę̄ dynamōthentōn, ouketi kata prosōpon antexagei tēn dynamin, allʼ enedrais tisi kata to aphanes tēn epiboulēn exergazetai. Kalei toinyn eis symmachian kata tōn epibouleuomenōn parʼ hautou tēn goēteian. Ēn ē men historia phēsi mantin heinai tina kai oiōnistēn, ek tinos energeias daimonōn blao
For turning aside sideways is dangerous for the traveller. Just as, when two precipices narrow a single path along the top of a ridge, there is danger for one who walks on it of turning aside from the middle on this side or that — for the chasm of the precipice awaits the one who turns aside, equally on either side — so the law wants the one who follows in its footsteps not to leave the way, which, as the Lord says, is narrow and hard, turning neither to the left and sinister side nor to what is thought to be the right. This saying is a doctrine that defines the virtues as seen in the mean; for every vice naturally works either by deficiency or by excess of virtue. For example, in courage, cowardice is a deficiency of virtue and rashness an excess; what is clean of each of these is seen in the middle between the neighbouring vices, and is virtue. In the same way all the other things pursued for the better are somehow bounded on either side by evil neighbours. Wisdom holds the mean between cunning and simplicity: neither the shrewdness of the serpent is praiseworthy nor the simplicity of the dove, if each had to be taken by itself alone; but the disposition blended between the two becomes virtue. One deficient in self-control is licentious; one who goes to excess has his conscience seared, as the Apostle defines; for the one is shamelessly poured out in pleasures, while the other abhors marriage as much as adultery; but the disposition seen between these is self-control. And since, as the Lord says, this world lies in the evil one, and what opposes virtue, which is wickedness, is foreign to those who follow the law, whoever journeys through this world in his life will safely complete this necessary journey of virtue if he keeps truly to the highway, the road beaten and whitened by virtue, never turning aside through vice to the trackless places alongside. And since, as has been said, the plotting of the adversary goes up together with the ascent of virtue, finding occasions suited to each for turning aside to evil, then, when the people had grown to greater things in the life according to God, the adversary takes up another plot, like those skilled in warfare who, seeing that a frontal battle against those superior in strength is hard to win, outgeneral the enemy by stratagems and ambushes. So the army of vice no longer leads out its force face to face against those strengthened by the law and virtue, but carries out its plot by ambushes in secret. It calls, then, sorcery to its aid against those it plots against, which the history says was a certain diviner and augur, made harmful by some working of demons …
Chapter 421
421PG 44:421a–421d
Τὸ γὰρ τὴν οἰωνοσκοπικὴθ ἐπιτηδεύειν μαντείαν τὸν μνημονευθέντα, μαρτυρεῖται παρά τῆς ἱστορίας ἐν οἶς,φησιν, τά τε μαντεῖα διά χειρὸς ἔχειν αὑτὸν, καὶ παρὰ τῶν οίωνῶν συμβουλεύεσθαι. καὶ πρό γε τούτων, ὅτι διά τοῦ μηκυθμοῦ τῆς ὄνου τὰ περὶ τῆς προκειμένης αὐτῷ σπουδῆς ἐδιδάσκετο· ἧς τὸν φθόγγον (διὰ τὸ συνήθως αὐτὸν ταῖς τῶν ἀλόγων φωναῖς, κατά τινα δαιμονίαν ἐνέργειαν, συμβουλεύεσθαι) ώς ἐναρο θρον ἡ Γραφὴ διηγήσατο, ἐνδεικνυμένη, δτι τοὺς προτ ειλημμὲνους τῇ τοιαύτῃ τῶν δαιμόνων ἀπάτῃ, μέχρι τούτων φθάνειν, ὡς ἀντὶ λόγου δέχεσθαι τὴν ἐκ τῆς ποιᾶς παρατηρήσεως γενομένην αὐτοῖς ἐκ τῆς φωνῆς τῶν ἀλόγων διδασκαλίαν· προσχὼν, διʼ αὐτῶν ὧν ἠπατᾶτο, τὸ ἄμαχον τῆς καθʼ ὧν ἐμισθώθη δυνάμεως ἐξεπαιδεύθη. Καὶ γάρ ἐν τῇ εὖαγγελικῇ ἱστορίᾳ παρο εσκεύαστο είς ἀντίστασιν τῆς τοῦ Κυρίου ἐξουσίας τὸ συγκρότημα τῶν δαιμόνων, ἡ λεγεών. Πλησιάσαντος δὲ τοῦ ἔχοντος κατά πάντων τὸ κράτος, βοᾷ τὴν ὑπερέχουσαν δύναμιν, καὶηιούκ ἐπικρύπτεται τὴν ἀλήθειαν, ὅτι οὗτός ἐστιν ἠ θεία φύσις, 0 ἐν τοῖς καθήκουσι χρόνοις ἐπάξων τοῖς ἡμαρτηκόσι τὴν κόλασιν. Λέγει γὰρ ὴ τῶν δαιμόνων φωνή* ι Οἴδαμέν σε τίς εἴ, 0 ἅγιος τοῦ Θεοῦ καὶ ὃτι ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς. ι Ὃ δὴ καὶ τότε ἐγένετο, τῆς παρεπομένης τῷ μάντει δαιμονίας δυνάμεως, τὸ ἄμαχόν τε καί ἀνανταγώνιστον τοῦ λαοῦ τὸν Βαλαὰμ διδασκούσης. Ἡμεῖς δέ φαμεν, τοῖς προεξητάσμένοις τὴν ἱστορίαν ἁρμόζοντες, τὸ κατά τῶν ἐν ἁρετῇ ζώντων τὸν καταρᾶσθαι βεβουλημένον μηδεμίαν δύνασθαι προίεσθαι φωνὴν λυπηρὰν τε καὶ ἀπεμφαίνουσαν, ἀλλὰ τρέπειν τὴν κατάραν είς εὐλογίαν. Τὸ δὲ νοούμενον, τοῦτό ἐστιν, ὅτι τῶν κατʼ ἀρετὴν ζώντων ὁ τῆς λοιδορίας μῶμος οὐχ άπτεταιυΠῶς γάρ ἐπί πλεονεξίᾳ 0 ἀκτήμων λοιδορηθήσεται; πῶς δέ τις ἐπιορυλλήσει τὴν ἀσωτίαν τῷ ἀνακεχωρημένῳ καὶ ίδιὰζοντις ἢ τὸν θυμὸν τῷ πράῳ; ἦ τὸν τύφον τῷ μετριόφρονι; ἦ ἄλλο τι τῶν ἐπιμώμων τοῖς ἐκ τῶν ἐναντίων γινωσκομένοις; οἷς σκοπός ἐστιν, ἄληπτον παρέχειν τῷ μώμῳ τὸν βίον· ἵνα, καθώς φησιν 0 Ἀπόστολος, ὁ ἐξ ἐναντίας ἐντραπῇ, μηδὲν ἔχων λέγειν. Διά τοῦτό φησιν ἠ φωνὴ τοῦ είς κατάραν παρειλημμένου, ι Πῶς ἀράσομαι, ὃν μὴ ἀρᾶται Κύριος; ι τουτέστι, Πῶς λοιδορήσομαι τὸν μὴ δεδωκότα τῆς λοιδορίας τὴν λαβήν ᾧ διὰ τὸ πρὸς τὸν Θεὸν βλέπειν ἄτρωτός ἐστιν εἰς κακίαν 0 βίος. Ού μῆν,“ἐπειδὴ τούτου διήμαρτεν 0 τῆς κακίας εὑρετὴς, καθόλου τῆς κατά τῶν ἐπιβουλευομένων ἐπινοίας ἐπαύσατο· ἀλλὰ πρὸς τὸ ἴδιον πάλαισμα τὴν ἐπίνοιαν τρέπει, πάλιν διʼ ἡδονῆς πρὸς τὸ κακὸν δελεάζων τὴν φύσιν. Ὄντως πάσης κακίας οἷόν τι δέλεαρ ἡ ἡδονὴ προβληθείσα, εὐκόλως τάς λιχνοτέρας ψυχὰς ἐπὶ τὸ ἄγκιστρον τῆς ἀπωλείας ἐφέλκεται. Μάλιστα δέ πως διὰ τῆς ἀκολάστου ἡδονῆς ἀφυλάκτως ἠ φύσις πρὸς τὸ κακὸν παρασύρεται. Ὃ δὴ καὶ τότε ἐγένετο. Οἱ γὰρ τῶν ὃπλων ὑπερισχύσαντες, καὶ πᾶσαν τὴν ἐκ σιδήρου προσβολὴν ἀσθενεστέραν τῆς ἰδίας δυνάμεως δείξαντες, καὶ κατά κράτος τὴν φάλαγγα τῶν ἀντικειμένων τρεψάμενοι, τοῖς
To gar tēn oiōnoskopikēth epitēdeuein manteian ton mnēmoneuthenta, martyreitai para tēs historias en ois,phēsin, ta te manteia dia cheiros echein hauton, kai para tōn oiōnōn symbouleuesthai. kai pro ge toutōn, hoti dia tou mēkythmou tēs onou ta peri tēs prokeimenēs autǭ spoudēs edidasketo; hēs ton phthongon (dia to synēthōs auton tais tōn alogōn phōnais, kata tina daimonian energeian, symbouleuesthai) ōs enaro thron hē Graphē diēgēsato, endeiknymenē, dti tous prot eilēmmenous tę̄ toiautę̄ tōn daimonōn apatę̄, mechri toutōn phthanein, hōs anti logou dechesthai tēn ek tēs poias paratērēseōs genomenēn autois ek tēs phōnēs tōn alogōn didaskalian; proschōn, diʼ autōn hōn ēpatato, to amachon tēs kathʼ hōn emisthōthē dynameōs exepaideuthē. Kai gar en tę̄ euangelikę̄ historią paro eskeuasto eis antistasin tēs tou Kyriou exousias to synkrotēma tōn daimonōn, hē legeōn. Plēsiasantos de tou echontos kata pantōn to kratos, boą tēn hyperechousan dynamin, kaiēiouk epikryptetai tēn alētheian, hoti houtos estin ē theia physis, 0 en tois kathēkousi chronois epaxōn tois hēmartēkosi tēn kolasin. Legei gar ē tōn daimonōn phōnē* i Oidamen se tis ei, 0 hagios tou Theou kai hoti ēlthes pro kairou basanisai hēmas. i Ho dē kai tote egeneto, tēs parepomenēs tǭ mantei daimonias dynameōs, to amachon te kai anantagōniston tou laou ton Balaam didaskousēs. Hēmeis de phamen, tois proexētasmenois tēn historian harmozontes, to kata tōn en haretę̄ zōntōn ton katarasthai beboulēmenon mēdemian dynasthai proiesthai phōnēn lypēran te kai apemphainousan, alla trepein tēn kataran eis eulogian. To de nooumenon, touto estin, hoti tōn katʼ aretēn zōntōn ho tēs loidorias mōmos ouch aptetaiyPōs gar epi pleonexią 0 aktēmōn loidorēthēsetai? pōs de tis epioryllēsei tēn asōtian tǭ anakechōrēmenǭ kai idiazontis ē ton thymon tǭ praǭ? ē ton typhon tǭ metriophroni? ē allo ti tōn epimōmōn tois ek tōn enantiōn ginōskomenois? hois skopos estin, alēpton parechein tǭ mōmǭ ton bion; hina, kathōs phēsin 0 Apostolos, ho ex enantias entrapę̄, mēden echōn legein. Dia touto phēsin ē phōnē tou eis kataran pareilēmmenou, i Pōs arasomai, hon mē aratai Kyrios? i toutesti, Pōs loidorēsomai ton mē dedōkota tēs loidorias tēn labēn hǭ dia to pros ton Theon blepein atrōtos estin eis kakian 0 bios. Ou mēn,“epeidē toutou diēmarten 0 tēs kakias heuretēs, katholou tēs kata tōn epibouleuomenōn epinoias epausato; alla pros to idion palaisma tēn epinoian trepei, palin diʼ hēdonēs pros to kakon deleazōn tēn physin. Ontōs pasēs kakias hoion ti delear hē hēdonē problētheisa, eukolōs tas lichnoteras psychas epi to ankistron tēs apōleias ephelketai. Malista de pōs dia tēs akolastou hēdonēs aphylaktōs ē physis pros to kakon parasyretai. Ho dē kai tote egeneto. Hoi gar tōn hoplōn hyperischysantes, kai pasan tēn ek sidērou prosbolēn asthenesteran tēs idias dynameōs deixantes, kai kata kratos tēn phalanga tōn antikeimenōn trepsamenoi, tois
… That the man mentioned practised divination by augury is attested by the history when it says that he had the fees of divination in his hand and consulted birds, and before this, that he was taught about the business before him by the braying of his donkey. Scripture narrated the donkey’s sound as articulate speech (because by some demonic working he was accustomed to consult the cries of irrational animals), showing that those who are taken over beforehand by such deceit of demons go so far as to receive as speech the teaching that comes to them from the voices of irrational animals through a certain kind of observation. Paying attention, he learned through the very means by which he was deceived that the power against which he had been hired was invincible. So too in the gospel history the band of demons, the legion, had been prepared to resist the Lord’s authority; but when the one who has power over all came near, it proclaimed his surpassing power and did not hide the truth: that he is the divine nature, who at the appointed times will bring punishment upon those who have sinned. For the voice of the demons says, “We know who you are, the Holy One of God,” and, “You have come before the time to torment us.” This happened then too, when the demonic power that attended the diviner taught Balaam that the people could not be fought or resisted. And we say, fitting the history to what was examined earlier, that one who wished to curse those who live in virtue could utter no grievous or unseemly word, but turned the curse into a blessing. The meaning is this: the blame of reproach does not touch those who live in virtue. For how will one without possessions be reproached for greed? How will anyone whisper of profligacy against one who lives withdrawn and in solitude, or of anger against the meek, or of conceit against the humble, or of any other fault against those known for the opposites? Their aim is to offer to blame a life that gives it no hold, so that, as the Apostle says, the opponent may be put to shame, having nothing to say. Therefore the voice of the one who was hired to curse says, “How shall I curse whom the Lord does not curse?” — that is, how shall I reproach one who has given no handle for reproach, whose life, because it looks to God, cannot be wounded by vice? Yet the inventor of vice, though he failed in this, did not cease altogether from plotting against those he lies in wait for; he turns his device to his own proper kind of wrestling, again luring nature to evil through pleasure. Truly pleasure, set out like a bait for every vice, easily draws the greedier souls onto the hook of destruction; and above all, through licentious pleasure, nature is swept unguarded into evil. This happened then too. Those who had prevailed over arms, who had shown every assault of iron to be weaker than their own strength, and had routed the phalanx of their adversaries by force,
Chapter 423
423PG 44:424a–424d
γυναικείοις βέλεσι διʼ ἡδονῆς κατετρώθησαν· καὶ τῶν μὲν ἀνδρῶν κρείττους, τῶν δὲ γυναικῶν ἥττους ἐγένοντο. Ὁμοῦ τε γὰρ ὤφθησαν αὐτοῖς at γυναῖκες, ἀντὶ ὅπλων τὰς μορφὰς προβαλλόμεναι, καὶ παραχρῆμα τοῦ τόνου τῆς ἀνδρείας λήθην ἐλάμβανον, τὸν θυμὸν εἰς ἡδονὴν διαλύσαντες. Καὶ οί μὲν ἦσαν ὲν τούτοις, ὲν οἷς εἰκὸς εἶναι τοὺς τῇ ἀθέσμῳ μίξει τῶν ἀλλοφύλων ὲπιλυσσήσαντας. Ἡ δὲ πρὸς τὴ κακὸν otκειὸτης, τῆς τοῦ ἀγαθοῦ συμμαχίας ἀλλοτρίωσις ἦνʼ εὐθὺς γὰρ αὐτοῖς ἐξεπολεμώθη τὸ Θεῖον, ἀλλʼ οὐκ ἀνέμεινεν 6 ζηλωτὴς Φινεὲς τῇ ἄνωθεν ψήφῳ καθαρο θῆναι τὴν ἁμαρτίαν ἀλλʼ αὐτὸς ἐγένετο δικαστὴς ἄμα καὶ δήμιος. Κινηθεὶς γὰρ εἰς τὴν κατά τῶν λελυσσηκότων ὀργὴν, τὸ τοῦ ἱερέως ἔργον ἐπλήρωσεν, αἵματι καθαρίσας τὴν ἁμαρτίαν, αἵματι οὐκ ἀναιτίου τινὸς cibos, τοῦ μηδὲν μετεσχηκότος τοῦ τῆς ἀκολασίας μιάσματος, ἀλλά τῶν ὲν κακίᾳ συνεζευγμένων ἀλλήλοις· écp‘ ὧν ἡ αἰχμὴ κατʼ αὐτῶν τῶν δύο σωμάτων διεξελθοῦσα κατεπράϋνε,τὴν τῆς θείας δίκης κίνησιν, τῷ θανάτῳ τῶν ἡμαρτηκότων τὴν ἡδονὴν καταμίο ξασα. Δοκεί δέ μοι συμβουλήν τινα ψυχωςιελῆ κατατίθεσθαι τοῑς ἀνθρώποις ἠ ἱστορία, διʼ ἧς διδασκόμεθα, ὃτι πολλῶν ὅντων παθῶν, ἃ τοὺς λογισμοὺς τῶν ἀνθρώπων καταγωνίζεται, οὐδεμίαν καθʼ ἡμῶν ἰσχὺν ἕτερον πάθος ἔχει τοσαύτην, ὡς πρὸς τὴν νόσον τῆς ἡδονῆς ὲξισάζεσθαι. Τὸ γὰρ ἀθρόως τοῦς Ἰσραηλίτας ἐκείνους, τοὺς καὶ τῆς Αἰγυπτίας ἵππου κρείττους ἐπιδειχθέντας, καὶ τῶν Ἀμαληκιτῶν ὑπερσχόντας, καὶ τῷ μετʼ αὐτοὺς ἔθνει φοΰερους φανέντας, καὶ μετά ταῦτα τῆς τῶν Μαδιανιτῶν ὐπερισχύσαντας φάλαγγος, τούτους, ὁμοῦ τῇ θέᾳ τῶν ἀλλοφύλων γυναικῶν καταὼυλωθῆναι τῇ νόσῳ· οὐδὲν ἕτερον, καο θὼς εἴρηται, δείκνυσιν, ἢ τὸ δύσμαχόν τε εἶναι καὶ δυσανταγώνιστον πολέμιον ἡμῶν τὴν ἡδονήν. Ἥ τῶν ἀηττήτων τοῖς ὅπλοις ὁμοῦ τῷ φανῆναι κατακρατή- Ἐν δὲ τῷ Εύαγγελίῳ 6 Κύριος τῇ ἰδίᾳ φωνῇ, ὡς ἂν πόρρωθεν φυλαχθείημεν τοῦ τοιούτου κακοῦ, καθάπερ τινὰ ῥίζαν τοῦ πάθους τὴν διὰ τοῦ ίδείν ἑπιθυμίαν ἐξέτεμε, διδάσκων, ὃτι 6 τῇ ὕψει τὸ πάθος παραδεξάμενος, ὁδὸν δίδωσι κατʼ ἑαυτοῦ τῇ νόσῳ. Τά γάρ πονηρά τῶν παθημάτων, λοιμοῦ δίκην, ἐπει· δάν ἅπαξ τῶν καιρίων κατακρατήσῃ, τῷ θανάτῳ παύεται μόνῳ. Ἀλλʼ οὐδὲν οἶμαι χρῆναι μηκύνειν τὸν λόγον, πάντα τοῦυ Μωῦσέως τὸν βίον είς ἀρετῆς ὑπόδειγμα προτιθέντας τοῖς ἐντυγχάνουσι. Τῷ γάρ
gynaikeiois belesi diʼ hēdonēs katetrōthēsan; kai tōn men andrōn kreittous, tōn de gynaikōn hēttous egenonto. Homou te gar ōphthēsan autois at gynaikes, anti hoplōn tas morphas proballomenai, kai parachrēma tou tonou tēs andreias lēthēn elambanon, ton thymon eis hēdonēn dialysantes. Kai oi men ēsan en toutois, en hois eikos einai tous tę̄ athesmǭ mixei tōn allophylōn epilyssēsantas. Hē de pros tē kakon otkeiotēs, tēs tou agathou symmachias allotriōsis ēnʼ euthys gar autois exepolemōthē to Theion, allʼ ouk anemeinen 6 zēlōtēs Phinees tę̄ anōthen psēphǭ katharo thēnai tēn hamartian allʼ autos egeneto dikastēs ama kai dēmios. Kinētheis gar eis tēn kata tōn lelyssēkotōn orgēn, to tou hiereōs ergon eplērōsen, haimati katharisas tēn hamartian, haimati ouk anaitiou tinos cibos, tou mēden meteschēkotos tou tēs akolasias miasmatos, alla tōn en kakią synezeugmenōn allēlois; ecp‘ hōn hē aichmē katʼ autōn tōn dyo sōmatōn diexelthousa katepraÿne,tēn tēs theias dikēs kinēsin, tǭ thanatǭ tōn hēmartēkotōn tēn hēdonēn katamio xasa. Dokei de moi symboulēn tina psychōsielē katatithesthai tois anthrōpois ē historia, diʼ hēs didaskometha, hoti pollōn hontōn pathōn, ha tous logismous tōn anthrōpōn katagōnizetai, oudemian kathʼ hēmōn ischyn heteron pathos echei tosautēn, hōs pros tēn noson tēs hēdonēs exisazesthai. To gar athroōs tous Israēlitas ekeinous, tous kai tēs Aigyptias hippou kreittous epideichthentas, kai tōn Amalēkitōn hyperschontas, kai tǭ metʼ autous ethnei phoÿerous phanentas, kai meta tauta tēs tōn Madianitōn yperischysantas phalangos, toutous, homou tę̄ theą tōn allophylōn gynaikōn kataōylōthēnai tę̄ nosǭ; ouden heteron, kao thōs eirētai, deiknysin, ē to dysmachon te einai kai dysantagōniston polemion hēmōn tēn hēdonēn. Hē tōn aēttētōn tois hoplois homou tǭ phanēnai katakratē- En de tǭ Euangeliǭ 6 Kyrios tę̄ idią phōnę̄, hōs an porrōthen phylachtheiēmen tou toioutou kakou, kathaper tina rhizan tou pathous tēn dia tou idein hepithymian exeteme, didaskōn, hoti 6 tę̄ hypsei to pathos paradexamenos, hodon didōsi katʼ heautou tę̄ nosǭ. Ta gar ponēra tōn pathēmatōn, loimou dikēn, epei; dan hapax tōn kairiōn katakratēsę̄, tǭ thanatǭ pauetai monǭ. Allʼ ouden oimai chrēnai mēkynein ton logon, panta touy Mōyseōs ton bion eis aretēs hypodeigma protithentas tois entynchanousi. Tǭ gar
were wounded by women’s arrows through pleasure: stronger than men, they became weaker than women. As soon as the women were seen by them, putting forward their beauty instead of weapons, they at once forgot the vigour of their courage, dissolving their spirit into pleasure. They were then in the state one would expect of those who had raged after unlawful union with foreigners. Their familiarity with evil was an estrangement from the help of the good; for at once the Divine became their enemy. But the zealous Phinehas did not wait for the sin to be purged by a verdict from above; he himself became judge and executioner at once. Moved to anger against those who had raged, he fulfilled the priest’s work, cleansing the sin with blood — the blood not of some innocent victim who had no share in the defilement of licentiousness, but of those who were joined to each other in vice. The spear, passing through the two bodies together, appeased the movement of divine justice, mingling the sinners’ pleasure with their death. The history seems to me to give human beings a counsel profitable for the soul. It teaches us that, although there are many passions that overcome human reasoning, no other passion has power against us equal to the disease of pleasure. Those Israelites had been shown superior to the Egyptian cavalry, had prevailed over the Amalekites, had appeared fearful to the next nation, and afterward had prevailed over the phalanx of the Midianites; yet at the mere sight of the foreign women they were enslaved by the disease. This shows nothing else, as has been said, than that pleasure is an enemy hard to fight and hard to resist, which at its mere appearance overcame those undefeated in arms … In the Gospel the Lord, in his own words, so that we may be guarded from such evil from afar, cut out the desire that comes through looking, as the root of the passion, teaching that whoever has received the passion through sight gives the disease a road against himself. For the evil passions, like a plague, once they have taken hold of the vital parts, stop only with death. But I do not think it necessary to lengthen the discourse by setting the whole life of Moses before the reader as an example of virtue. For to the
Chapter 425
425PG 44:425a–425b
πρὸς τὴν ὑψηλοτέραν ζωὴν ἑαυτὸν ἀνατείναντι, ού μικρά γένοιτʼ ἂν πρὸς τὴν ἀληθῆ φιλοσοφίαν ἐφόδια τά εἰρημένα. Τῷ δὲ μαλακιζομένῳ πρὸς τοὺς ὑπὲρ τῆς ἀρετῆς ἱδρῶτας, κᾶν πολλαπλάσια γραφῇ τῶν εἰρημένων, οὐδὲν ἂν ἐκ τοῦ πόνου γένοιτο ὕφελος. Πλὴν ὡς ἂν μὴ τοῦτο, κατά τὸν προοιμίου διορισμὸν, λήθη γένοιτο, ἐν οἷς ἡμῖν ὁ λόγος διϊσχυρίζεται,τοιοῦτον εἶναι τὸν τέλειον βίον, οὗ μηδεμία περιγραφὴ τελειότητος κωλύει τὴν πρόοδον · ἀλλʼ ἡ πρὸς τὸ κρεῖττον ἀεὶ γινομένη τοῦ βίουʼἐπαύξησις, ὁδός ἐστι τῇ ψυχῇ πρὸς τελείωσιν· καλῶς ἂν ἔχοι πρὸς τὸ πέρας τοῦ βίου Μωσέως ἀγαγόντας τὸν λόγον, ἀσφαλῆ δεῖξαι τὸν ἀποδοθέντα ἡμῖν ὅρον τῆς τελειότητος. Ὁ γὰρ διὰ τοσούτων ἀναβάσεων παρὰ πάντα τὸν βίον ύψούμενος, οὐκ ἠπόρησε γενέσθαι πάλιν δίκην, ὑπερνεφὴς αὐτοῦ θεωροίτο ἡ ζωὴ καὶ μετέωη ρος, περὶ τὸν αίθέρα τῆς νοητῆς ἀναβάσεως ἑλισσομένη. Ἐτέχθη, ὅτε τὸ τεχθῆναι Ἑβραῖον παρά τοῖς Αἰγυπτίοις ἀδίκημα ἔδοξε. Τοῦ δὲ τυράννου τότε νόμῳ τὸν τεχθέντα κολάζοντος, κρείττων γίνεται τοῦ φθοροποιοῦ νόμου, περισωθεὶς τά μὲν πρῶτα παρά τῶν γεννησαμένων, μετά ταῦτα δὲ παρʼ αὐτῶν τῶν τε· θεικότων τὸν νόμον. Καὶ οἷς ὁ θάνατος αὐτοῦ νόμῳ κατεσπουδάσθη, οὗτοι οὐ τῆς ζωῆς μόνον, ἀλλά καὶ τῆς εὐδοκίμου ζωῆς πᾶσαν είσηνέγκαντο πρόνοιαν, διὰ πάσης σοφίας ἀγαγόντες τὸν νέον. Κ ρείττων μετά ταῦτα γίνεται τῆς ἀνθρωπίνης τιμῆς, καὶ τῆς βασιλικῆς ἀξίας ὑπέρτερος, ἰσχυρότερον καὶ βασιλικώτερον κρίνας, ἀντὶ τῶν δορυφόρων, καὶ τοῦ βασιλικοῦ κόσμου,τὴν τῆς ἀρετῆς φρουρὰν ἔχειν, καὶ τῷ ταύτης κόσμῳ ἐγκαλλωπίζεσθαι. Μετά τοῦτο περισώζεται τὸ ὁμόφυλον, καὶ καταβάλλει τῇ πληγῇ τὸν Αίγύπτιονο νοούντων ἡμῶν διὰ τῆς ἐξεταστικῆς θεωρίας τόν τε ἐχθρὸν τῆς ψυχῆς, καὶ τὸν φίλον. Εἶτα διδάσκαλον τῶνίύψηλῶν μαθημάτων ποιεῖται τὴν ἡσυχίαν, καὶ οὕτω φωτίζεται τὴν διάνοιαν τῷ φωτὶ τῷ ἐκ τῆς βάτου ὲκλὰμψαντι καὶ τότε σπουδὴν ποιεῖται κοινωνῆσαι τοῖς ὁμοφύλοις τῶν θεόθεν αύτῷ γεγενημένων καλῶν. Ἑν τούτοις διπλῆν ἐποιήσατο τῆς δυνάμεως τὴν ἐπίδειξιν, τὴν μὲν ἀμυντικὴν κατά τῶν ἐναντίων, ἐν πολυτρόποις τε καὶ ἐπαλλήλοις πληγαϊςο τὴν δὲ εύεργετικὴν, ἐπὶ τῶν ὁμοφύλων. Διὰγει διὰ τοῦ πελάγους τὸν τοσοῦτον λαὸν ποδὶ, ού στόλον ἐαυτῷ νηῶν παρασκευάσας, ἀλλά τὴν πίστιν αὐτοῖς πρὸς τὸν διάπλουν ναυπηγησάμενος, χέρσον ποιεῖ τοῖς Ἑβραίοις τὸν βυθὸν, θάλασσαν δὲ τοῖς Αἰγυπτίοις τὴν θάλασσαν. 1ᾙσε τὰ ἐπινίκια · ὡδηγήθη τῷ στύλῳ* ἐφωτίσθη τῷ οὐρανίῳ πυρὶ, τράπεζαν ἐκ τῆς ἄνωθεν τροφῆς ἐαυτῷ παρεστήσατο. Τῆς πέτρας ἐνεφορήθη, τάς χεῖρας ἀνέτεινεν ἐπὶ τῇ τῶν Ἀμαληκιτῶν ἀπωλείᾳ. Προσβαίνει τῷ ὃρει, ἐν γνόφῳ γίνεται, σάλπιγγος ἤκουσε, τῇ θείᾳ φύσει προσήγγισεν, ὑπὸ τῆς ἄνωθεν σκηνῆς περιεσχέθη, τὴν ἱερωσύνην ἐκόσμησε, τὴν σκηνὴν ἐπήξατο, τοῖς νόμοις τὴν ζωὴν διωρθώσατο, τοὺς τελευταίους πολέμους κατά τὸν εἰρημένον τρόπον κατώρθωσεν · ἐπὶ τέλει τῶν κατορθωμάτων, τὴν ἀκολασίαν διὰ τῆς ἱερωσύνης ἐκόλασε. Τοῦτο γὰρ ἡ διὰ τοῦ Φινεὲς γενομένη κατὰ τοῦ πάθους
pros tēn hypsēloteran zōēn heauton anateinanti, ou mikra genoitʼ an pros tēn alēthē philosophian ephodia ta eirēmena. Tǭ de malakizomenǭ pros tous hyper tēs aretēs hidrōtas, kan pollaplasia graphę̄ tōn eirēmenōn, ouden an ek tou ponou genoito hyphelos. Plēn hōs an mē touto, kata ton prooimiou diorismon, lēthē genoito, en hois hēmin ho logos diïschyrizetai,toiouton einai ton teleion bion, hou mēdemia perigraphē teleiotētos kōlyei tēn proodon ; allʼ hē pros to kreitton aei ginomenē tou biouʼepauxēsis, hodos esti tę̄ psychę̄ pros teleiōsin; kalōs an echoi pros to peras tou biou Mōseōs agagontas ton logon, asphalē deixai ton apodothenta hēmin horon tēs teleiotētos. Ho gar dia tosoutōn anabaseōn para panta ton bion ypsoumenos, ouk ēporēse genesthai palin dikēn, hypernephēs autou theōroito hē zōē kai meteōē ros, peri ton aithera tēs noētēs anabaseōs helissomenē. Etechthē, hote to techthēnai Hebraion para tois Aigyptiois adikēma edoxe. Tou de tyrannou tote nomǭ ton techthenta kolazontos, kreittōn ginetai tou phthoropoiou nomou, perisōtheis ta men prōta para tōn gennēsamenōn, meta tauta de parʼ autōn tōn te; theikotōn ton nomon. Kai hois ho thanatos autou nomǭ katespoudasthē, houtoi ou tēs zōēs monon, alla kai tēs eudokimou zōēs pasan eisēnenkanto pronoian, dia pasēs sophias agagontes ton neon. K reittōn meta tauta ginetai tēs anthrōpinēs timēs, kai tēs basilikēs axias hyperteros, ischyroteron kai basilikōteron krinas, anti tōn doryphorōn, kai tou basilikou kosmou,tēn tēs aretēs phrouran echein, kai tǭ tautēs kosmǭ enkallōpizesthai. Meta touto perisōzetai to homophylon, kai kataballei tę̄ plēgę̄ ton Aigyptiono noountōn hēmōn dia tēs exetastikēs theōrias ton te echthron tēs psychēs, kai ton philon. Eita didaskalon tōniypsēlōn mathēmatōn poieitai tēn hēsychian, kai houtō phōtizetai tēn dianoian tǭ phōti tǭ ek tēs batou eklampsanti kai tote spoudēn poieitai koinōnēsai tois homophylois tōn theothen autǭ gegenēmenōn kalōn. Hen toutois diplēn epoiēsato tēs dynameōs tēn epideixin, tēn men amyntikēn kata tōn enantiōn, en polytropois te kai epallēlois plēgaïso tēn de euergetikēn, epi tōn homophylōn. Diagei dia tou pelagous ton tosouton laon podi, ou stolon eautǭ nēōn paraskeuasas, alla tēn pistin autois pros ton diaploun naupēgēsamenos, cherson poiei tois Hebraiois ton bython, thalassan de tois Aigyptiois tēn thalassan. 1Hę̄se ta epinikia ; hōdēgēthē tǭ stylǭ* ephōtisthē tǭ ouraniǭ pyri, trapezan ek tēs anōthen trophēs eautǭ parestēsato. Tēs petras enephorēthē, tas cheiras aneteinen epi tę̄ tōn Amalēkitōn apōleią. Prosbainei tǭ horei, en gnophǭ ginetai, salpingos ēkouse, tę̄ theią physei prosēngisen, hypo tēs anōthen skēnēs perieschethē, tēn hierōsynēn ekosmēse, tēn skēnēn epēxato, tois nomois tēn zōēn diōrthōsato, tous teleutaious polemous kata ton eirēmenon tropon katōrthōsen ; epi telei tōn katorthōmatōn, tēn akolasian dia tēs hierōsynēs ekolase. Touto gar hē dia tou Phinees genomenē kata tou pathous
one who has stretched himself toward the higher life, what has been said would be no small provision for true philosophy; but for one who grows faint before the sweat of virtue, even if many times as much were written, no benefit would come from the labour. However, so that what was laid down in the prologue may not be forgotten — where our discourse maintained that the perfect life is one whose progress no circumscription of perfection hinders, and that the continual growth of life toward the better is the soul’s road to perfection — it would be well to bring our discourse to the end of Moses’ life and show that the definition of perfection we gave is secure. For he who was raised by so many ascents throughout his whole life was not at a loss to become again … his life seen above the clouds and aloft, circling in the upper air of the intellectual ascent. He was born when being born a Hebrew was held a crime among the Egyptians. When the tyrant’s law punished the newborn, he proved stronger than the deadly law, saved first by his parents and afterward by the very people who had made the law; and those whose law eagerly sought his death took every care not only for his life but for an honoured life, leading the young man through all wisdom. After this he became superior to human honour and above royal dignity, judging it stronger and more royal to have the guard of virtue instead of bodyguards and royal finery, and to be adorned with its adornment. After this he rescues his kinsman and strikes down the Egyptian — and through our searching contemplation we understand both the enemy of the soul and its friend. Then he makes quiet the teacher of lofty learning, and so his mind is enlightened by the light that shone from the bush; and then he is eager to share with his kinsmen the good things that had come to him from God. In this he made a twofold display of his power: defensive against his opponents, in manifold plagues following one upon another, and beneficent toward his kinsmen. He leads so great a people through the sea on foot, not by preparing a fleet of ships for himself, but by building faith for them as the vessel for the crossing; he makes the deep dry land for the Hebrews, and the sea a sea for the Egyptians. He sang the song of victory; he was guided by the pillar; he was lit by the heavenly fire; he set a table for himself from the food from above. He was filled from the rock; he stretched out his hands for the destruction of the Amalekites. He approaches the mountain, comes into the darkness, heard the trumpet, drew near to the divine nature, was enclosed by the tabernacle above, adorned the priesthood, pitched the tabernacle, set life right by the laws, and accomplished the last wars in the manner described. At the end of his achievements he punished licentiousness through the priesthood; this is what the anger against the passion through Phinehas hinted at.
Chapter 427
427PG 44:428a–428d
ὀργὴ ὑπῃνίξατο. Ἐπὶ πᾶσι τούτοις, πρόσεισι τῷ δρει τῆςιάναπαύσεως, οὐκ ὲπιβαίνειστῆςικάτω γῆς, πρὸς ἢν ὁ κάτω λαὸς ἐξ ἐπαγγελίας ὲὼραʼ ού γεύεται γητνης τροφῆς ἔτι, ὁ τῇ ἀνωθεν ὲπιρρεούσῃ με· λετήσας, ἀλλʼ ἄνω γενόμενος κατʼ αὐτὴν τοῦ ὅρους Δίδασκόμεθα γάρ διὰ τούτων, ὅτι διὰ τοσούτων κατορθωμάτων γενόμενος, τότε ἀξιοῦται τοῦ ὑψηλοῦ τούτου ὀνόματος, ὥστε οἰκέτης κληθῆναι Θεοῦ ὅπερ ἐστὶν ἶσον εἰπεῖν, ὅτι παντὸς κρείττων ἐγένετο. Οὐ γάρ ἄν τις Θεῷ δουλεύσειε, μὴ τῶν ὲν τῷ κόσμῳ πάντων κρείττων γενόμενος. Τοῦτο δὲ αύτῷ καὶ τέλος ἐστὶ τοῦ κατʼ ἀρετὴν βίου, διὰ ῥήματος Θεοῦ κατορθούμενον. Ὃ δὴ τελευτὴν ἠ ἱστορία λέγει, τελευτὴν ζῶσαν, ἣν ού διαδέχεται τάφος, οῦκ ἑπιχὼννυται τύμβος, ἠ τοῖς ὀφθαλμοῖς ἀμαυρότητα καὶ τῷ προσώπῳ διαφθορὰν οῦκ ἐπάγουσα. Τί οὖν παιδευόμεθα διὰ τῶν εἰρημένων; Πρὸς ἒν τέλος διὰ τοῦ βίου βλέπειν, τὸν τοῦ Θεοῦ οἰκέτην διὰ τῶν βεβιωο μένων κληθῆναι. Ὅταν γάρ πάντας τοὺς ἐρχθροὺς καταγωνίσῃ, τὸν Αἰγύπτιον, τὸν Ἀμαληκίτην, τὸν Ἰδουμαῖον, τὸν Μαδιανίτην, καὶ περάσῃς τὸ ὕδωρ, καὶ φωτισθῇς τῇ νεφέλῃ, καὶ γλυκανθῇς διὰ τοῦ ξύλου, καὶ πίῃς τῆς πέτρας, καὶ τῆς ἄνωθεν γεύσῃ τροφῆς, καὶ διὰ τῆς καθαρότητός τε καὶ άγνείας ὁδοποιήσης σεαυτῷ τὴν ἐπὶ τὸ ὅρος άνοδον,·κὰκεῖ γενόμενος κατηχηθῇς τὸ θεῖον μυστήριον τῇ τῶν σαλπίγγων ἠχῇ· καὶ ὲν τῷ δυσθεωρήτῳ γνόφῳ διὰ τῆς πίστεως τῷ Θεῷ προσεγγίσῃς, κάκεῖ διδαχθῇς τὰ τῆς σκηνῆς μυστήρια, καὶ τὸ τῆς ἱερωσύνης ἀξίωμα· ὅταν γένῃ τῶν σῶν καρδιῶν λατόμος, ὥστε ὲν ταύταις τὰ θεῖα λόγια ὲγκεχαράχθαι παρὰ τοῦ Θεοῦ ὅταν τὸ τοῦ χρυσοῦ εἴδωλον ὲξαφανίσῃς,τοῦτ“ ἔστι, τὴν πλεονεκτικὴν ἐπιθυμίαν ὲξαλείψης τοῦ βίου ο ὅταν τοσοῦτον …, ὥστε ἄμαχος φανῆναι τῇ γοητείᾳ τοῦ Βαλαάμ ’ γοητείαν δὲ ἀκούσας, νόη σύν μοι τὴν ποικίλην τῆς ζωῆς ταύτης ἀπάτην, διʼ ἦς οί ἄνθρωποι, καθάπερ τινὶ Κιρκαίῳ κρατῆρι φαρμακευόμενοι, τῆς ἰδίας ἐκστάντες φύσεως, εἰς ὰλόγὼν μορφὰς μεταπλάττονται ὅταν διὰ πάντων γένῃ τούτων, καὶ βλαστήσῃ ὲν σοὶ τῆς ἱερωσύνης ἡ ῥάβδος, ή μηδεμίαν τινὰ γῆς ἰκμάδα πρὸς τὴν βλάστην ἐφελκομένη, ἀλλʼ οἴκοθεν τοῦ καρποῦ τὴν δύναμιν ἔχουσα, καὶ καρποῦ καρυῒνου · οῦ ή μὲν πρώτη ἔντευξις, πικρά τεν καὶ κατεστυμμένη · τδ δὲ ἐγκείμενον τούτοις, ήδὺ καὶ ἐδώδιμον· ὅταν πᾶν τὺ ἐπανιστάμενον κατὰ τοῦ σοῦ ἀξιώματος, εἰς ἀφανισμὸν χωρήσῃ, κατὰ τὸν Δαθὰν ὑπόγειον γενόμενον· ἢ ἐκδαπανηθὲν τῷ πυρὶ, κατὰ τὸν Κορέ· τότε προσεγγίσῃς τῷ τέλει. Τέλος δὲ λέγω, οῦ ἕνεκα πάντα γίνεται · οἷον, τέλος τῆς γεωργικῆς, ή ἀπόλαυσις · τέλος τῆς κατασκευῆς τοῦ οἴκου, ή οἴκησις ’ τέλος τῆς ἐμπορίας, ὁ πλοῦτος καὶ τῶν ὲν τοῖς ἀγῶσι
orgē hypę̄nixato. Epi pasi toutois, proseisi tǭ drei tēsianapauseōs, ouk epibaineistēsikatō gēs, pros ēn ho katō laos ex epangelias eōraʼ ou geuetai gētnēs trophēs eti, ho tę̄ anōthen epirreousę̄ me; letēsas, allʼ anō genomenos katʼ autēn tou horous Didaskometha gar dia toutōn, hoti dia tosoutōn katorthōmatōn genomenos, tote axioutai tou hypsēlou toutou onomatos, hōste oiketēs klēthēnai Theou hoper estin ison eipein, hoti pantos kreittōn egeneto. Ou gar an tis Theǭ douleuseie, mē tōn en tǭ kosmǭ pantōn kreittōn genomenos. Touto de autǭ kai telos esti tou katʼ aretēn biou, dia rhēmatos Theou katorthoumenon. Ho dē teleutēn ē historia legei, teleutēn zōsan, hēn ou diadechetai taphos, ouk hepichōnnytai tymbos, ē tois ophthalmois amaurotēta kai tǭ prosōpǭ diaphthoran ouk epagousa. Ti oun paideuometha dia tōn eirēmenōn? Pros en telos dia tou biou blepein, ton tou Theou oiketēn dia tōn bebiōo menōn klēthēnai. Hotan gar pantas tous erchthrous katagōnisę̄, ton Aigyption, ton Amalēkitēn, ton Idoumaion, ton Madianitēn, kai perasę̄s to hydōr, kai phōtisthę̄s tę̄ nephelę̄, kai glykanthę̄s dia tou xylou, kai pię̄s tēs petras, kai tēs anōthen geusę̄ trophēs, kai dia tēs katharotētos te kai agneias hodopoiēsēs seautǭ tēn epi to horos anodon,;kakei genomenos katēchēthę̄s to theion mystērion tę̄ tōn salpingōn ēchę̄; kai en tǭ dystheōrētǭ gnophǭ dia tēs pisteōs tǭ Theǭ prosengisę̄s, kakei didachthę̄s ta tēs skēnēs mystēria, kai to tēs hierōsynēs axiōma; hotan genę̄ tōn sōn kardiōn latomos, hōste en tautais ta theia logia enkecharachthai para tou Theou hotan to tou chrysou eidōlon exaphanisę̄s,tout“ esti, tēn pleonektikēn epithymian exaleipsēs tou biou o hotan tosouton …, hōste amachos phanēnai tę̄ goēteią tou Balaam ’ goēteian de akousas, noē syn moi tēn poikilēn tēs zōēs tautēs apatēn, diʼ ēs oi anthrōpoi, kathaper tini Kirkaiǭ kratēri pharmakeuomenoi, tēs idias ekstantes physeōs, eis alogōn morphas metaplattontai hotan dia pantōn genę̄ toutōn, kai blastēsę̄ en soi tēs hierōsynēs hē rhabdos, ē mēdemian tina gēs ikmada pros tēn blastēn ephelkomenē, allʼ oikothen tou karpou tēn dynamin echousa, kai karpou karyïnou ; ou ē men prōtē enteuxis, pikra ten kai katestymmenē ; td de enkeimenon toutois, ēdy kai edōdimon; hotan pan ty epanistamenon kata tou sou axiōmatos, eis aphanismon chōrēsę̄, kata ton Dathan hypogeion genomenon; ē ekdapanēthen tǭ pyri, kata ton Kore; tote prosengisę̄s tǭ telei. Telos de legō, ou heneka panta ginetai ; hoion, telos tēs geōrgikēs, ē apolausis ; telos tēs kataskeuēs tou oikou, ē oikēsis ’ telos tēs emporias, ho ploutos kai tōn en tois agōsi
After all this he approaches the mountain of rest. He does not set foot on the land below, toward which the people below looked by promise; he no longer tastes earthly food, having learned to live on the food that flows from above; but having come up to the very top of the mountain … For by these things we are taught that, having passed through so many achievements, he is then deemed worthy of this lofty name, to be called the servant of God — which is equal to saying that he became superior to everything. For no one could serve God without becoming superior to everything in the world. This is for him the end of the life of virtue, accomplished through the word of God. The history calls this a death — a living death, which no grave follows, over which no tomb is heaped, which brings no dimness to the eyes and no corruption to the face. What, then, are we taught by what has been said? To look throughout our life to one end: to be called the servant of God by the life we have lived. For when you have defeated all the enemies — the Egyptian, the Amalekite, the Idumaean, the Midianite — and have crossed the water, been enlightened by the cloud, been sweetened by the wood, drunk from the rock, and tasted the food from above; when by purity and chastity you have made yourself a road for the ascent of the mountain, and having come there have been instructed in the divine mystery by the sound of the trumpets, and in the darkness hard to see into have drawn near to God through faith, and there have been taught the mysteries of the tabernacle and the dignity of the priesthood; when you become the stonecutter of your own heart, so that the divine oracles are engraved on it by God; when you destroy the golden idol, that is, wipe greedy desire out of your life; when you are raised so high as to show yourself invincible to the sorcery of Balaam — and when you hear “sorcery,” understand with me the manifold deceit of this life, by which human beings, as though drugged by Circe’s bowl, depart from their own nature and are reshaped into the forms of irrational animals; when you have passed through all these things, and the rod of the priesthood blossoms in you, drawing no moisture from the earth for its sprouting but having the power for fruit from within, and that a nut, whose first taste is bitter and astringent but whose inside is sweet and good to eat; when everything that rises up against your dignity goes to destruction, going under the earth like Dathan or consumed by fire like Korah — then you will draw near to the end. By “end” I mean that for the sake of which everything is done: the end of farming is enjoyment of the crop, the end of building a house is living in it, the end of trading is wealth, and the end of the labours in the games
Chapter 429
429PG 44:429a–429c
πόνων, ό στέφανος. Οὕτω καὶ τῆς ὑψηλῆς πολιτείας τέλος, τὸ κληθῆναι οἰκέτην Θεοῦ ο ᾧ συνθεωρεῖται, τὸ μὴ ὑποχωσθῆναι τῷ τύμβῳ · τοῦτο δέ ἐστι, τὸ γυμνήν τε καὶ ἀπέριττον τῶν πονηρῶν ὲφσλκίων τὴν ζωὴν γενέσθαι. Τῆς δὲ δουλείας ταύτης καὶ ἓτερον γνώρισμά φησιν ὁ λόγος, τὸ μήτε ὀφθαλμὸν ἁμαυρωθῆναι, μήτε πρόσωπον διαφθαρῆναι. ὐ γὰρ ὲν φωτὶ διὰ παντὸς ὢν ὀφθαλμὸς, πῶς ἂν όιμαυρω χὴν καλλωπίζων. Ταῦτά σοι,ὧ ἄνθρωπε Θεοῦ, περὶ τῆς τοῦ βίον τοῦ κατʼ ἀρετὴν τελειότητος, Καισάριε, ό βραχὺς ἡμῶν οὗτος ὑποτίθεται λόγος, οἷόν τι πρωτότυπον ὲν μορφῇ κάλλους, τὸν τοῦ μεγάλου Μωσέως ὑπογράψαντα βίονο ἐφʼ τοὺς καθʼ ἕκαστον ἡμῶν διὰ τῆς τῶν ἐπιτηδευμάτων μιμήσεως ὲν ἑαυτοῖς μεταγράφειν τοῦ προδειχθέντος ἡμῖν κάλλους τὸν χαρακτῆρα. Τοῦ γὰρ κατωρθωκέναι τὸν Μωσέα τὴν ἐνδεχομένην τελειότητα, τίς ἂν ἡμῖν ἀξιοπιστότερος εὑρεθείη μάρτυς τῆς θείας φωνῆς, ἥ φησι πρὸς αὐτόν· ὃτι «Ἐγνωνσὲ παρὰ πάντας;ιάλλὰ καὶ τὸ φίλον αὑτὸν ὀνομασθῆναι Θεοῦ παρʼ αὑτοῦ τοῦ Θεοῦ ο καὶ τὸ συναπολέσθαι μᾶλλον ἑλόμενον μετὰ πάντων, εί μὴ κὰκείνοιςξ ὲφόἷς ἐπλημμέλησαν ἱλεωθείη διʼ εὐμενείας τι Θεῖον, στῆσαι κατὰ τῶν Ἰσραηλιτῶν τὴν ὀργὴν, τὴν ἰδίαν τοῦ Θεοῦ κρίσιν παρατρέψαντος,ἵνα μὴ λυπήσῃ τὸν φίλον. Καὶ πάντα τὰ τοιαῦτα, μαρτυρία . σαφής ἐστι καὶ ἀπόδειξις τοῦ πρὸς τὸν ἀκρότατον τῆς τελειότητος ὅρον ἀναβεβηκέναι τοῦ Μωσέως τὸν βίον. Ἐπεὶ οὖν τοῦτο παρʼ ἡμῶν τὸ ζητούμενον ἦν, τί τὸ τέλειον τῆς ἐναρέτου πολιτείας ἐστίν· εὑρέθη δὲ διὰ τῶν εἰρημένων τὸ τέλειον ’ ὥρα σοι, ὦ γενναῖε, πρὸς τὸ ὑπόδειγμα βλέπειν, καὶ τὰ διʼ ὑψηλοτέρας ἀναγωγῆς θεωρηθέντα περὶ τῶν ίστορικῶς είρημένων, ἐπὶ τὸν ίδιον μεταφέροντα βίον, γνωσθῆναί τε ὑπὸ Θεοῦ, καὶ φίλον γενέσθαι αὐτοῦ. Τοῦτο γάρ ἐστιν ὡς ἀληθῶς ἡ τελειότης, τὸ μὴ δουλοπρεπῶς φόβῳ κολάσεως τοῦ κατά κακίαν βίου χωρίζεσθαι ° μηδὲ τῇ τῶν μισθῶν ἐλπίδι τὸ ἀγαθὸν ἐνεργεῖν) πραγματευτικῇ τινι καὶ συναλλαγματικῇ διαθέσει κατεμπορευομένους τῆς ἐναρέτου ζωῆς · ἀλλʼ ὑπεριδόντας πάντων καὶτῶν ὲν ἐπαγγελίαις διʼ ἐλπίδος ἀποκειμένων, μόνον ἡγεῖσθαι φοβερὸν, τὸ τῆς φιλίας τσῦ Θεοῦ ἐκπεσεῖν· καὶ μόνον τίμιόν τε καὶ ἐράσμιον
ponōn, o stephanos. Houtō kai tēs hypsēlēs politeias telos, to klēthēnai oiketēn Theou o hǭ syntheōreitai, to mē hypochōsthēnai tǭ tymbǭ ; touto de esti, to gymnēn te kai aperitton tōn ponērōn ephslkiōn tēn zōēn genesthai. Tēs de douleias tautēs kai heteron gnōrisma phēsin ho logos, to mēte ophthalmon hamaurōthēnai, mēte prosōpon diaphtharēnai. y gar en phōti dia pantos ōn ophthalmos, pōs an oimaurō chēn kallōpizōn. Tauta soi,hō anthrōpe Theou, peri tēs tou bion tou katʼ aretēn teleiotētos, Kaisarie, o brachys hēmōn houtos hypotithetai logos, hoion ti prōtotypon en morphę̄ kallous, ton tou megalou Mōseōs hypograpsanta biono ephʼ tous kathʼ hekaston hēmōn dia tēs tōn epitēdeumatōn mimēseōs en heautois metagraphein tou prodeichthentos hēmin kallous ton charaktēra. Tou gar katōrthōkenai ton Mōsea tēn endechomenēn teleiotēta, tis an hēmin axiopistoteros heuretheiē martys tēs theias phōnēs, hē phēsi pros auton; hoti «Egnōnse para pantas?ialla kai to philon hauton onomasthēnai Theou parʼ hautou tou Theou o kai to synapolesthai mallon helomenon meta pantōn, ei mē kakeinoisx ephois eplēmmelēsan hileōtheiē diʼ eumeneias ti Theion, stēsai kata tōn Israēlitōn tēn orgēn, tēn idian tou Theou krisin paratrepsantos,hina mē lypēsę̄ ton philon. Kai panta ta toiauta, martyria . saphēs esti kai apodeixis tou pros ton akrotaton tēs teleiotētos horon anabebēkenai tou Mōseōs ton bion. Epei oun touto parʼ hēmōn to zētoumenon ēn, ti to teleion tēs enaretou politeias estin; heurethē de dia tōn eirēmenōn to teleion ’ hōra soi, ō gennaie, pros to hypodeigma blepein, kai ta diʼ hypsēloteras anagōgēs theōrēthenta peri tōn istorikōs eirēmenōn, epi ton idion metapheronta bion, gnōsthēnai te hypo Theou, kai philon genesthai autou. Touto gar estin hōs alēthōs hē teleiotēs, to mē douloprepōs phobǭ kolaseōs tou kata kakian biou chōrizesthai ° mēde tę̄ tōn misthōn elpidi to agathon energein) pragmateutikę̄ tini kai synallagmatikę̄ diathesei katemporeuomenous tēs enaretou zōēs ; allʼ hyperidontas pantōn kaitōn en epangeliais diʼ elpidos apokeimenōn, monon hēgeisthai phoberon, to tēs philias tsy Theou ekpesein; kai monon timion te kai erasmion
is the crown. So too the end of the lofty way of life is to be called the servant of God; and with it is seen not being buried under a tomb, that is, life becoming bare and free of the evil things that drag behind it. The account names another mark of this service: that neither was the eye dimmed nor the face corrupted. For the eye that is always in light, how could it be dimmed … adorning … These things, man of God, Caesarius, our brief discourse sets before you concerning the perfection of the life of virtue. It has sketched the life of the great Moses as a kind of original in the form of beauty, so that each of us, by imitating his pursuits, may copy in ourselves the stamp of the beauty shown us. For of Moses’ having achieved the perfection possible, what more trustworthy witness could be found for us than the divine voice, which says to him, “I knew you above all”? And that he was named the friend of God by God himself; and that, choosing rather to perish with all the people unless the Divine were graciously propitiated for their offences, he stayed God’s anger against the Israelites, God turning aside his own judgment so as not to grieve his friend. All such things are clear testimony and proof that Moses’ life ascended to the highest limit of perfection. Since, then, what we were seeking was the perfection of the virtuous way of life, and perfection has been found through what has been said, it is time for you, noble friend, to look to the example, and, carrying over into your own life what has been contemplated through the loftier anagogical sense of what was told as history, to be known by God and to become his friend. For this is truly perfection: not to be separated from the life of vice slavishly, out of fear of punishment, nor to do good in the hope of rewards, trading on the virtuous life with a mercantile and contractual disposition; but, disregarding all things, even the things laid up in hope in the promises, to consider only one thing fearful, falling from God’s friendship, and only one thing honourable and desirable